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natvapauruṣeyāṇāṃ tatra kasyacit samīhābhāvāt // | Since there can be no [human] intention or effort in the case of non-human [texts]. |
yadyevaṃ yena kenacid āgamena kiṃ na bhavān pravartate / sandehasya sarvatra tulyatvādityetaccodyanirākaraṇāyedam āha pratyakṣeṇetyādi / | "If this is so, why do you not proceed according to any āgama [scripture]? Since doubt is equally [present] everywhere." To refute this objection, he says "by perception" etc. |
pratyekṣeṇānumānena viśuddhe viṣaye sati / | When the subject matter is verified by perception and inference, |
nahyevaṃ vaidike śabde sa svayampratyayo yataḥ // | [But] this cannot be so for Vedic utterances, since they are self-evident [in their authority]. |
yatra pratyakṣānumānābhyām abhimatasyārthasya tathābhāvo na virudhyate, tena pravartamānaḥ śobheta satyapi saṃśaye, natu yatrānyathābhāvas tatra, dṛṣṭapramāṇoparodhitānarthasaṃśayasyodbhūtatvāt / | Where the intended meaning is not contradicted by perception and inference, one who proceeds according to that [scripture] acts well even if there is doubt, but not where there is contradiction, because doubt about [its] undesirability arises due to conflict with observed valid means of knowledge. |
yadyevaṃ vede 'pyanenaiva nyāyena pravṛttir bhaviṣyatītyāha nahyevam ityādi / | "If this is so, then activity regarding the Veda too will follow this same principle" - to [respond to] this he says "But this cannot be so" etc. |
svayampratyaya iti / svata eva pramāṇabhūta ity arthaḥ / | "Self-evident" means "authoritative in itself." |
ato na pramāṇena parīkṣya tataḥ pravṛttir yuktā, parataḥ prāmāṇyaprasaṅgāt / | Therefore it is not appropriate to act after examining [it] through [other] means of knowledge, since [that would lead to] the undesirable consequence of [its] authority being dependent on something else. |
nacāpi tasya viṣayaviśuddhiḥ sambhavati / | Nor is verification of its subject matter possible. |
tathā hi apracyutānutpannapūrvāpararūpaḥ pumā{na}nukrameṇa kartrā karmaphalānāṃ ca bhoktā vede paṭhyate / | For in the Veda it is stated that a person, whose prior and subsequent forms are undecaying and unborn, is successively the agent and experiencer of karmic fruits. |
sa cāyukta ity āveditam ātmaparīkṣāyām | This [position] has been shown to be incorrect in the examination of the soul |
tathā nityatvaṃ keṣāñcid bhāvānāṃ paṭhyate | Similarly, the eternality of certain entities is [also] mentioned [in their texts] |
tadapi sthirabhāvaparīkṣāyām ayuktam upapāditam | That too has been shown to be incorrect in the examination of permanent entities |
tathā sāmānyādīnyapratyakṣāṇyapi pratyakṣatveneṣṭāni, tathā krameṇa janmasthitinivṛttayo 'sambhavinyo 'pi bhāvānāṃ nirdiṣṭāḥ | Similarly, [they claim that] universals and similar [entities], though imperceptible, are considered to be perceptible; and likewise the impossible sequence of origination, continuation and cessation of entities has been asserted |
tathānādheyaviśeṣasya prāgakartuḥ parāpekṣayā janakatvaṃ, tathā niṣpannasya parāśrayeṇa sthitikāryasyāpyupadiṣṭā | Similarly, [they teach that] an agent who cannot receive new qualities and who has never acted before becomes a producer in dependence on something else; and likewise [they teach that] an established entity, though not [itself] an effect, continues [to exist] in dependence on something else |
tathā kāraṇād vināśa ityādikaṃ bahuvidhaṃ pramāṇaviruddham upalabhyate | Similarly, [their claims about] destruction from causes and many other such [ideas] are found to be contrary to valid means of knowledge |
tat kathaṃ prekṣāvatas tathābhūtenāgamena pravṛttiḥ syāt | How then could an intelligent person engage in activity based on such a scripture? |
yadapyaparaṃ kumārilena sambandhanityatvasādhanāya sādhanam uktam | Moreover, another argument has been stated by Kumārila for establishing the eternality of the relation [between word and meaning] |
tasyotpādyakathārūpanāṭakādinānaikāntikatvam iti darśayati utpādyetyādi | [The text] shows that this [argument] is inconclusive due to [counter-examples like] newly composed stories, dramas and similar [works], [beginning with the word] "utpādya" |
utpādyo 'rtho yasyāḥ kathāyāḥ sā tathoktā, utpādyārthā cāsau kathā ceti vigrahaḥ | A story whose content is newly created is called thus - this is the analysis of the compound "utpādyārthakathā" |
kiṃ tadupavarṇitam ity āha śabdārthānāditām ityādi | "What has been described by him?" - [in response] he states [the verses beginning with] "śabdārthānāditām" |
śabdārthānāditāṃ muktvā sambandhānādikāraṇam / na syād anyadato vede sambandhādi na vidyate // | Except for the beginninglessness of word and meaning, there could be no other cause for the beginninglessness of [their] relationship; therefore in the Veda, there is no beginning of [this] relationship. |
śabdo varṇasvabhāvaḥ, tasyārthaḥ sāmānyaṃ, tayor anāditvāt sambandho 'pi śaktilakṣaṇo 'nādireva, śakter bhāvāvyatirekāditi bhāvaḥ / tathā sambandhakaraṇasyopāyābhāvena sambandhākaraṇamanumīyate / | The word consists of letters by nature; its meaning is the universal; since both of these are beginningless, their relationship too, characterized by [denotative] power, is indeed beginningless, as power is non-different from the entity [it belongs to]. Thus, due to the absence of means for creating the relationship, the non-creation of the relationship is inferred. |
prayogaḥ yo yatkaraṇopāyarahitaḥ sa na taṃ karoti yathāvidyamānamṛtpiṇḍadaṇḍacakrasalilasūtrādikāraṇakalāpaḥ kulālo ghaṭam, sambandhakāraṇopāyarahitāś ca sarvapuruṣā iti vyāpakaviruddhopalabdhiḥ / | The application [is]: One who lacks the means of making something cannot make that thing—just as a potter [cannot make] a pot without the collection of causes such as clay-lump, stick, wheel, water, thread, etc., and all persons lack the means of creating the relationship—thus [this is] the perception of what contradicts the pervader. |
nacāsiddho hetuḥ śrotuḥ kartuṃ ca sambandhaṃ vaktā kaṃ pratipadyatām ityādinā sarvapuruṣāṇām upāyarahitatvasya pratipāditatvāt / | And the reason is not unestablished, because it has been proven that all persons lack the means [of creating the relationship] through [the argument] "To whom would the speaker turn to create the relationship for the hearer?" |
yadyevaṃ kāraṇavatsambandhākhyānābhāvānumānaprasaṅga ityāśaṅkhyāha anākhyānānumānaṃ tvityādi / | [If someone] raises this doubt: "If this is so, then like [the inference about] the cause, there would follow an inference about the absence of expressing the relationship," [the answer] is stated beginning with "But as for the inference about non-expression..." |
anākhyānānumāne hetor upāyarahitatvād ityasyāsiddhiḥ // | In the inference about non-expression, the reason "because of lacking means" would be unestablished. |
vṛddhānāṃ dṛśyamānā ca pratipattiḥ punaḥ punaḥ / | The repeated comprehension that is observed among experienced people |
upāya iti taddhānirasiddhāvagamaṃ prati // | is indeed the means [of expressing the relationship], and its failure cannot be established with regard to comprehension. |
yeyaṃ vṛddhānāṃ sambandhapratītiḥ punaḥpunardṛśyate, sa eva sambandhakathanopāyaḥ, nahyapratipadya parasmai kathayitum īśa{te} / | This comprehension of the relationship by experienced people that is repeatedly observed is itself the means of expressing the relationship, for one cannot explain [it] to another without [first] understanding [it oneself]. |
taddhāniriti / upāyahāniḥ / | "[The phrase] 'taddhāniḥ' [means] the failure of [those] means" |
sambandhāvavodhaṃ prati // | "[This is] in regard to the comprehension of the Relationship" |
ityetaddhi bhavet sarvaṃ yadi vedārthaniścayaḥ / | "All this would [indeed] be [true] if there were certainty regarding the meaning of the Veda" |
vṛddhyebhyo 'pyavisaṃvādī siddhaḥ syād anyathā kṣatiḥ // | "[If] it would be established as non-contradictory even from the elders; otherwise [there would be] destruction [of the argument]" |
yaduktam śabdārthānāditām ityādi, tatra yadi nityatvaṃ śabdārthayor anāditvam abhipretaṃ tadasiddham, vyāpinaḥ kṣaṇabhaṅgasya pratipāditatvāt / | "As for what was stated about 'the beginninglessness of Word and Meaning', etc., if by their beginninglessness the eternality of Word and Meaning is intended, that is not established, because the all-pervading momentariness [of things] has been proven" |
atha kāryakāraṇaparamparāyās tadānaikāntikatvaṃ viruddhatvaṃ ca, sambandhibhyaḥ sambandhasyāvyatirekāt tadvadanityatvaprasaṅgāt / | "Now if [what is meant is] the series of cause and effect, then [the argument] is both inconclusive and contradictory, because the Relationship is not separate from the [two] relata, and consequently it would follow that [the Relationship] is non-eternal like them" |
yaccoktam upāyarahitatveneti, tadapyasiddham, yato bhede 'pi prakṛtyā cakṣurādivadekākārapratyavamarśajanane samarthāḥ kecid arthā iti pratipāditam / | "And what was stated about 'being devoid of means', that too is not established, because it has been proven that even when there is difference by nature, some objects are capable of generating the recognition of sameness, just like the eye and other [sense organs]" |
tataśca vaktṛśrotror ekārthādhyavasāyī pratyayaḥ sa svakaraṇe 'bhyupāya ityabhiprāyaḥ / | "And therefore the intention is that the cognition which determines the same object for both speaker and hearer is the means in its own production" |
yadapyucyate vṛddhānāṃ dṛśyamānā ca pratipattir iti, tatrāpyuktam "vṛddhebhyo na ca tadbodhaste 'pi hy ajñāḥ svataḥsthitāḥ" iti / | "And as for what is said about 'the visible cognition of the elders', regarding that too it has been stated that 'the understanding [cannot come] from the elders, for they too are inherently ignorant'" |
anyathā kṣatir iti / | "[The phrase] 'otherwise destruction' [means that] otherwise [there would be] failure [of the argument]" |
yadi vṛddhāḥ svayam ajñā api santaḥ sambandhaṃ pratipadyanta itīṣyate tadā dṛṣṭavirodho 'ndhasyeva rūpadarśanapratijñāyā ity arthaḥ // | If it is claimed that "experienced persons, though themselves ignorant, comprehend the Relationship," then [this claim] would be clearly contradictory to [direct] sense-perception, just like a blind man's assertion about seeing colors. |
siddhasarvopasaṃhāravyāptikatvān na sambhavi / saṅghātatvādiliṅgasya kiñcana pratisādhanam // | No counter-argument is possible against the reason "because it is an aggregate," since [this reason] has an invariable concomitance that is established as encompassing all things. |
siddhā sarvopasaṃhāravyāptir yasya tat tathoktam, tadbhāvas tattvam, anena vastubalapravṛttatvam asya pratipādayati anyasya sarvopasaṃhāreṇa vyāptyasiddheḥ / | That which has its invariable concomitance with all things established is called thus, [and] this is its nature. This demonstrates that [this] argument proceeds from the inherent power of things, since nothing else has an established invariable concomitance encompassing all things. |
na ca vastubalapravṛtte 'numāne pratisādhanasambhavaḥ, vastūnāṃ svabhāvānyathātvasya kartum aśakyatvāt / | And when an inference proceeds from the inherent power of things, no counter-argument is possible, because the inherent nature of things cannot be altered. |
nāpi parasparaviruddhasvabhāvadvayasyaikatra sambhavaḥ, ekatvāhāniprasaṅgāt // | Nor is it possible for two mutually contradictory natures to exist in one [and the same] thing, as [this] would result in the loss of [its] unity. |
sārthakāḥ pravibhaktārthā viśiṣṭakramayoginaḥ / padavākyasamūhākhyā varṇā eva tathoditāḥ // | Letters that are meaningful, have distinct meanings, [and] possess a specific sequence are indeed designated as groups [known as] "words" and "sentences" - these are spoken of thus. |
sārthakapravibhaktārthaviśiṣṭakramayogitā / | [They have the properties of] being meaningful, having distinct meanings, [and] possessing a specific sequence. |
tatheti / saṃhatatvenoditaḥ / | "Thus" means "spoken of as aggregates." |
apauruṣeyatve tu varṇānāṃ sarvam etad anupapannam iti pūrvaṃ pratipāditam ato vyāptisiddhiḥ // | However, if letters were not of personal origin, all of this would be impossible - this has been proven earlier, hence the invariable concomitance is established. |
nanu ca vedādhyayanavācyatvād ityasyāpi hetor vyāptiḥ sarvopasaṃhāreṇa siddhaiva, tathā hi vedānāṃ kartā na kadācid apyupalabhyata ityāśaṅkyāha vedādhyayanetyādi / vedādhyayanavācyatve natvevaṃ vyāptiniścayaḥ / | [If someone objects:] "But isn't the invariable concomitance of the reason 'because it is spoken of as Vedic study' also established as all-encompassing, since an author of the Vedas has never been observed?" [We respond that] in the case of being spoken of as Vedic study, there is no such certainty of invariable concomitance. |
saṃdigdhavyatirkitvaṃ vyaktaṃ tenātra sādhane // | The doubtful negative concomitance is evident in [your] proof here. |
yathā saṅghātatvasya / yato na saṅghātatvasya sādhyaviparyaye vyatirekitvaṃ saṃdigdham, asya tu saṃdigdham // | Just as in [the case of] being an aggregate, because the negative concomitance of being an aggregate with the opposite of what is to be proved is not doubtful, but this [your reason] is doubtful. |
etad eva pratipādayati tathāvidha ityādi / | This very [point] is explained [by the words] beginning with "tathāvidha." |
tathāvidhe krame kārye narāśaktau ca niścaye / siddhe vyāptir iheyaṃ ca niścituṃ naiva śakyate // | Only if there were certainty about men's inability regarding such a sequence [of letters] as an effect would this pervasion be established here, [but] it can never be ascertained. |
samastanaradharmāṇāṃ pratyakṣīkaraṇe sati / syād eva niścayo 'yaṃ ca sarvajñasyopapadyate // | Such certainty would only be possible if all human capacities were perceptible, and this is possible only for an omniscient being. |
svargakāmo 'gniṣṭomena yajetetyādike / evambhūtaṃ varṇakramaṃ yadi kartuṃ sarvanarāṇām aśaktir niścitā bhavet, tadā vyāptiniścayo bhavet yāvatā saiva niścetumasarvavidā na śakyata iti darśayati samastanaradharmāṇām ityādi / | In [passages] like "One desiring heaven should perform the Agniṣṭoma sacrifice," if the inability of all humans to create such a sequence of letters were certain, then there would be certainty of pervasion; however, that very [certainty] cannot be determined by one who is not omniscient - this is what [the verse] beginning with "samastanaradharmāṇām" shows. |
ayaṃ ceti / niścayaḥ // | And this is the conclusion. |
sambhāvyate ca vedasya vispaṣṭaṃ pauruṣeyatā / | And the human origin of the Veda is clearly conceivable. |
kāmamithyākriyāprāṇihiṃsāsatyābhidhā tathā // | Because it speaks of sexual misconduct, killing of living beings, and falsehoods. |
durbhaṇatvānudāttatvakliṣṭatvāśravyatādayaḥ / vedadharmā hi dṛśyante nāstikādivacastvapi // | For the characteristics of the Veda such as difficulty of pronunciation, lack of proper accent, obscurity, and unpleasantness to hear are indeed found even in the speech of atheists and others. |
viṣāpagamabhūtyādi yac ca kiñcit samīkṣyate / satyaṃ tadvainateyādimantravāde 'pi dṛśyate // | Whatever properties such as the removal of poison and prosperity are observed [to be true], those are seen also in the incantations [attributed to] Garuḍa and others. |
evaṃ manyate yadi nāmādarśanam, tathāpyadarśanamātrasyāpramāṇatvāt saṃdigdhāsiddhataiva, kadācit kvacit puruṣās tathāvidhānāṃ vedadharmāṇāṃ kartārau bhaveyur iti / | [The author] thinks thus: Even if there is non-perception [of certain characteristics], nevertheless, because mere non-perception lacks probative force, [the reason] remains doubtful and unestablished, since somewhere, sometime, people might become composers of works having such Vedic characteristics. |
nacādarśanamātraṃ siddham / | And mere non-perception [of these characteristics] is not established. |
kāmamithyācārādyupadeśāder vedadharmasya nāstikādivacaneṣvapi darśanāt / kāmamithyākriyā kāmamithyācāraḥ / mātrādyabhigamanam iti yāvat / | Because Vedic characteristics such as the prescriptions of wrongful sexual acts and such are seen even in the words of nāstikas [non-believers]. 'Wrongful sexual acts' means improper conduct regarding desires, that is to say, approaching one's mother and others. |
tasyopadeśo gosavādau / | Its prescription [occurs] in [the context of] the Gosava and other [rituals]. |
yathoktam upahā udakaṃ cūṣati tṛṇāni chinatti upaiti mātaramutasvagotrāmityādi / | As it is said: "The upahā drinks water, cuts grass, approaches his mother or a woman of his own gotra," and so forth. |
upaheti yajamānaḥ / aśvamedhādau prāṇivadhopadeśaḥ / | 'Upahā' means the sacrificer. In the Aśvamedha and other [rituals], the killing of living beings is prescribed. |
yathoktam "bahūni niyujyante paśūnāṃ madhyame 'hani / | As it is said: "Many animals are employed in the middle of the day." |
asatyaṃ mṛṣāvādas tadapyupadiṣṭam / | Untruth, [that is] false speech, that too is prescribed. |
"na narmayuktaṃ hy anṛtaṃ hinasti na strīṣu rājan na vivāhakāle / | "For a lie spoken in jest does not harm, O king, nor [does lying] to women, nor at the time of marriage." |
prāṇātyaye sarvadhanāpahāre pañcānṛtānyāhur apātakāni | [It is said that] lying is not sinful in five situations: when there is danger to life [and] when there is danger of losing all one's wealth [among others] |
eṣāṃ kāmamithyācārādīnāṃ, abhidhā abhidhānam / vedadharmā nāstikādivacastvapi dṛśyanta iti sambandhaḥ | The mention of these [things] like sexual misconduct is found both in the Veda and in the words of nāstikas [non-believers] and others |
tatheti samuccaye | [The word] "tathā" [is used] in the sense of collection |
durbhaṇatvam durabhidhānam, anudāttatvaṃ manojñatvaṃ, kliṣṭam vyavahitam | [There is] difficulty in pronunciation, difficulty in expression, [lack of] grave accent, pleasantness [to the ear], [and] obscure [meaning due to] separation [of words] |
ādiśabdena padavicchedaplutodāttādiparigrahaḥ | The word "ādi" includes separated words, pluta [prolated vowels], udātta [acute accent] and so forth |
viṣāpagamabhūtyādi | [It refers to] removal of poison, supernatural power, etc. |
ādiśabdena bhūtagrahādyāveśavaśīkaraṇābhicārādayo gṛhyante | By the word "ādi", possession by elements and other beings, subjugation, black magic and similar [practices] are included |
satyam iti avisaṃvādi | "Satya" [means that which is] not contradictory [to reality] |
vainateyādityādiśabdena bauddhādimantravādaparigrahaḥ | By the word "ādi" in "vainateya-ādi", mantras of Buddhists and others are included |
bhārate 'pi bhavedevam ityādāvāha kiñcāmunetyādi / kiñcāmunā prakāreṇa pauruṣeyaṃ na kiñcana | [Someone] says regarding the Mahābhārata "it could also be like this" and so on, [but] in this way nothing [can be proved to be] of human origin |
evam anumātum | [It is possible] to infer thus |
saugatapravacanādhyayanaṃ prathamābhihi{ma---}taṃ sajātīyādhyayanapūrvakaṃ, saugatādhyayanavācyatvāt, adhunādhyayanaṃ yatheti // | The study of Buddhist teachings [must] have been preceded by similar study, because it is referred to as "study of Buddhist [teachings]," just like the present study [of the same]. |
yadyevaṃ kathaṃ tarhi tat saugataṃ setsyatītyāha tadabhivyaktetyādi / | [Someone asks:] "If this is so, then how can that [teaching] be established as Buddhist?" He responds with [the verse beginning with] "tadabhivyakti." |
tathabhivyaktarūpatvāt tadīyaṃ ca taducyate / | Because its form was revealed by him [i.e., the Buddha], therefore it is called "his." |
kartṛsmṛtiśca tatrāpi bhavatvarthanibandhanā // | And the remembrance of [its] author there may also be based on [its] meaning. |
parair evaṃ na ceṣṭaṃ cet tulye nyāye na kiṃ matam / mābhūdvaivaṃ parasyeṣṭir nyāyāttvāśaṃkyate tathā // | If [you say] this is not accepted by others, [we reply:] when the reasoning is the same, why should it not be accepted? Even if it is not accepted by others, it can still be suspected to be so based on reasoning. |
tena sugatenābhivyaktaṃ rūpaṃ svabhāvo yasya tat tathā / | That whose form, nature, [and] character has been revealed by that Buddha [is called] thus. |
tatrāpi saugateyā kartṛsmṛtisvarthavādanibandhanā śakyate vyākhyātum / | Even in this case, the Buddhist conception of authorship can be explained as based on mere commendatory statements. |
tathāhyatrāpi karotiḥ smaraṇārthaḥ kiṃ na vyākhyāyate / | For thus, even here, why cannot the word "creator" be explained as meaning "rememberer"? |
syād etat nahi bauddher evamiṣṭam, yenaivaṃ sādhyetetyāha tulye nyāye na kiṃ matam iti / yadyayam artho yuktyupetaḥ syāttadā kimiti bauddhaonābyupagacchet, nahinyāyopapanne 'rthe prekśāvato 'nabhyupagamo yuktaḥ / mābhūd bauddhasya prekṣāvato 'bhyupagamas tathāpi nyāyādevamāpādyate bhavata iti brūmahe // | [If] this objection might arise: "The Buddhist does not accept this, so how can it be proven thus?" [We reply:] When the reasoning is the same, why should it not be accepted? If this meaning is supported by reason, then why should the Buddhist not accept it? It is not proper for a rational person to reject what is established by reason. Even if the rational Buddhist does not accept it, we still maintain that this follows for you from reason alone. |
etad eva tadvacanena dṛḍhīkurvann āha sarvadā cetyādi / | Confirming this very [point] through his words, he states [the verse beginning with] "sarvadā ca." |
sarvadā caiva puruṣāḥ prāyeṇānṛtāvādinaḥ / | At all times indeed men are mostly speakers of untruth; |
yathādyatve na visrambhas tathātītārthakīrtane // | Just as there is no trust [possible] in present matters, so also [there is none] in the relating of past events. |
ityetena tvaduktena nyāyena ca na siddhyati / kartā kaścit kvacid granthe svāṃ kṛtiṃ kathayann api // | By this reasoning stated by you, no one can be established as the author of any text, even when [that person] declares [it to be] his own work. |
tataścāpauruṣeyeṣu satyāśā tyajyatām iyam / | Therefore, this hope for truth in impersonal [texts] should be abandoned; |
vedārthaviparītā hi teṣvarthāḥ pratipāditāḥ // | For meanings contrary to the Vedic meaning have been established in these [texts]. |
ityeteneti / | [It means] "by this [reasoning]." |
syād etad bhavatu sarveṣām apauruṣeyate [p.741] tyāha tataścetyādi / | This might be [argued]: "Let there be impersonality of all [texts]" - thus he speaks "therefore" etc. |
tataścāpauruṣeyatvaṃ satyārthaṃ na siddhyet / saugatādivacanenānaikāntikatvād iti bhāvaḥ / | Therefore impersonality would not establish truthfulness [of content], because of inconclusiveness due to Buddhist and other statements - this is the meaning. |
tathā hi vedārthaviparītā nairātmyādayo bhavan matenāpramāṇopapannās teṣu saugatādiṣu vacaneṣu nirdiṣṭāḥ, tathā vaidikā api sambhāvyeran // | For thus [doctrines] contrary to the Vedic meaning like [the doctrine of] no-self, which according to your view are not established by valid means of knowledge, are declared in those Buddhist and other statements, [and] similarly [such contrary meanings] might be suspected even in Vedic [statements]. |
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