sanskrit
stringlengths 2
508
| english
stringlengths 2
924
⌀ |
|---|---|
athāpi syāt / | Then also it might be [objected]: |
nāsamīkṣya yataḥ kāryaṃ śanako 'pi pravartate // | Since even a fisherman acts without deliberation, [the Spirit too might act similarly]. |
evaṃ hi kaivartādeḥ prākṛtapuruṣādapyatyantānabhijñatayā kathamasau prekṣāvatām avadheyavacanaḥ syāt / | For how could such a one [i.e. the Spirit], being even more ignorant than ordinary people like fishermen and others, be worthy of attention from intelligent people? |
buddhimatteti / prekṣāvattā / | "Buddhimattā" means [having] intelligence. |
śanakaḥ kaivartaḥ / | "Śanaka" [means] fisherman. |
etenaiva puruṣadūṣaṇena ye vā śauriprabhṛtayaḥ parair jagato dhātāraḥ kalpitās te 'pi nirastā boddhavyā iti darśayati / | By this very refutation of [the notion of] Spirit, those who are postulated by others as creators of the world, [like] Śauri and others, should also be understood as rejected - this is what [the text] shows. |
śauryātmajādaya ityādi / śauryātmajādayo ye 'pi dhātāraḥ parikalpitāḥ / | [The verse begins] "Śauri, the Self-born, and others" - those who are postulated as creators. |
etenaiva prakāreṇa nirastāste 'pi vastutaḥ // | They too are in reality rejected by this very method. |
tatra śaurir viṣṇuḥ / | Here, "Śauri" [means] Viṣṇu. |
ātmajo brahmā / | "Self-born" [means] Brahmā. |
ādiśabdena yo buddhimān kālaḥ parair iṣyate tasya grahaṇam / | By the word "ādi" (and others) is meant the inclusion of "Intelligent Time" which is accepted by others. |
yathoktam // iti puruṣaparīkṣā // | As stated [before]; thus [ends] the examination of Person. |
KAPITEL Ótmaparīkṣā | [Chapter on] the Examination of the Self |
Naiyāyikavaiśeṣikaparikalpitātmaparīkṣā | Examination of the Self as Postulated by the Naiyāyikas and Vaiśeṣikas |
anye punar ihātmānam icchādīnāṃ samāśrayam / svato 'cidrūpamicchanti nityaṃ sarvagataṃ tathā // | Others again postulate here [the existence of] a Self [which is] the substratum of desire and other [mental states], [and which is] by its own nature non-conscious, eternal, and likewise all-pervading. |
śubhāśubhānāṃ kartāraṃ karmaṇāṃ tatphalasya ca / | [They postulate it as] the performer of good and bad actions and [the experiencer] of their fruits. |
bhoktāraṃ cetanāyogāccetanaṃ na svarūpataḥ // | [They say it is] conscious through association with consciousness, [but] not by its own nature. |
jñānayantrādisambandhaḥ kartṛtvaṃ tasya bhaṇyate / | Its connection with cognition, effort and other [qualities] is said to [constitute] its agency. |
sukhaduḥkhādisaṃvittisamavāyas tu bhoktṛtā // | Its experiencership consists in the inherence of the awareness of pleasure, pain and other [feelings]. |
buddhibhir vedanābhiś ca janma tasyābhidhīyate // | Its birth is declared to be [its] connection with cognitions and sensations. |
prāgāttābhirviyogas tu maraṇaṃ jīvanaṃ punaḥ / | Its death is [declared to be its] separation from these [cognitions and sensations] previously acquired, while life [is their continuation]. |
sadehasya manoyogo dharmādharmābhisatkṛtaḥ // | [Its] association with [a] body and mind [occurs] due to [its] merit and demerit. |
śarīracakṣurādīnāṃ vadhāddhiṃsāsya kalpyate / | [The soul's] injury is inferred from the injury to [its] body, eyes and other [organs]. |
itthaṃ nitye 'pi puṃsyeṣā prakriyā vimalekṣyate // | Thus, even though the soul is eternal, this process is considered flawless. |
sadādyaviśeṣaviṣayāviṣayobhayātmakajñeyapratyakṣānumānopamānaśabdasiddhadarśanaprātibhajñānārekaviparyayasvapnasvapnāntikāḥ prajñānaviśeṣā madīyaśarīrādivyatiriktasaṃvedakasaṃvedyāḥ svakāraṇāyattajanmavattvabodhātmakatvāśutaravināśitvasaṃskārādhāyakatvapratyayatvebhyaḥ puruṣāntarapratyayavat vaidharmyeṇa praśastamitā ghaṭādaya iti / | [All] specific cognitions—whether of objects falling under 'being' etc. or not falling [under it] or both, [whether] perceptual, inferential, analogical, verbal, astrological, intuitive, doubtful, erroneous, dreaming or dream-end—are apprehended by a cognizer distinct from my body etc., because they [1] depend on their own causes for origination, [2] are of the nature of consciousness, [3] are quickly destructible, [4] leave impressions, [and 5] are cognitions, just like the cognitions of other persons. |
tatra sadādayaḥ ṣaḍaviśeṣāḥ pūrvaṃ vyākhyātāḥ / | Among these, the six categories beginning with 'being' have been explained earlier. |
teṣāṃ sadādīnāṃ ṣaṇṇāṃ viṣayo dravyaguṇakarmāṇi / | Substance, quality and action are the objects of these six [categories] beginning with 'being'. |
aviṣayaḥ sāmānyaviśeṣasamavāyāḥ / | Universals, particulars and inherence are not [their] objects. |
tadetad ubhayātmakaṃ jñeyaṃ viṣayaḥ pratyakṣādīnāṃ jñānaviśeṣāṇāṃ te tathoktāḥ / | These both [types] constitute the knowable objects of specific cognitions like perception etc., [and] they are thus described. |
pratyakṣānumānopamānetyādis tu dvandvanirdeśaḥ / | The terms "perception, inference, analogy, etc." form a dvandva compound. |
siddhadarśanaṃ jyotiḥśāstrādyupanibaddham / taddhi siddhānāṃ darśanaṃ siddhaṃ vā darśanam iti kṛtvā siddhadarśanam ucyate / | Astrological knowledge is based on astronomy and other [sciences]. Indeed, it is called siddhadarśana because it is either the vision of accomplished ones or established knowledge. |
tad dhi prāyeṇarṣiṇāṃ bhavatīti kṛtvārṣamucyate / | Since this generally belongs to the ṛṣis, it is called ārṣa [belonging to the ṛṣis]. |
ārekaḥ saṃśayaḥ / | [This is] a single doubt. |
viparyayo viparyāsaḥ / prathamasvapnāvasthābhāvī pratyayaḥ svapnaḥ / | Error [means] misconception. Dream [means] a cognition occurring in the first state of sleep. |
tad viṣayaṃ svapno 'pi yadaparaṃ jñānaṃ bhavati sa svapnāntikaḥ / | That cognition which occurs after a dream regarding that same object is [called] svapnāntika. |
eta eva prajñānaviśeṣāḥ / | These indeed are the particular types of cognition. |
śeṣaṃ subodham / | The rest is easily understood. |
tadetat pramāṇyam arthato nirdiśann āha jñānāni cetyādi / | Indicating the validity of this through [its] meaning, he states "jñānāni ca" etc. |
jñānāni ca madīyāni tatvādivyatirekiṇā / | "And my cognitions [are apprehended] by a cognizer distinct from [my] body and other [things] |
saṃvedakena vedyāni pratyayatvāt tadanyavat // | [they are] apprehended by a cognizer because they are cognitions, like those other [cognitions]." |
tatvādītyatrādiśabdena buddhīndriyavedanāḥ parigṛhyante / | Here in the compound "tatvādi" [body etc.], the word "ādi" includes intellect, sense-organs and feelings. |
pratyayatvādityupalakṣaṇam / tadanye 'pi svakāraṇāyattajanmavattvādayo grāhyāḥ // | "Because they are cognitions" is [given as] an indication; the other [reasons] also should be understood, such as "having their origin dependent on their own causes" and so forth. |
icchādayaś ca sarve 'pi kvacid ete samāśritāḥ / | "And all these [things] like desire etc. must have some substrate [in which they inhere];" |
vastutve sati kāryatvād rūpavat sa ca naḥ pumān // | Because [they are] effects while being entities, like color, and this [something] is our soul. |
vastutvagrahaṇādeṣa na nāśe vyabhicāravān / | Due to including the term "being entities," this [argument] is not fallacious with respect to destruction. |
hetumattve 'pi nāśasya yasmānnaivāsti vastutā // | Because even though destruction has a cause, it does not have entity-hood. |
yadyotakaras tu pramāṇayati devadattasya rūparasagandhasparśapratyayā ekānekanimittāḥ mayeti pratyayena pratisandhīyamānatvāt / | Yadyotakara proves [it thus]: "Devadatta's cognitions of color, taste, smell and touch have both single and multiple causes, because they are recalled through the notion of 'I'." |
yac ca tadekaṃ nimittaṃ sa ātmeti / | And that which is their single cause is the Self. |
tadetat pramāṇaṃ darśayann āha rūpādipratyayā iti / | Showing this proof, he states [the verse beginning with] "cognitions of color, etc." |
rūpādipratyayāḥ sarve 'pyekānekanimittakāḥ / mayeti pratyayenaiṣāṃ pratisandhānabhāvataḥ // | All cognitions of color and other [qualities] have both single and multiple causes, because they are recalled through the notion of "I." |
nartakībhrūlatābhaṅge bahūnāṃ pratyayā iva / | Like the cognitions of many [people] regarding the movement of a dancer's eyebrow. |
anyathā pratisandhānaṃ na jāyetānibandhanam // | Otherwise, recollection would not arise, as it would lack a foundation. |
subodham // | [This is] easily understood. |
ayam aparastadīyaḥ prayogaḥ | This is another argument [by the same author] |
ātmeti padaṃ śarīrendriyamanobuddhivedanāsaṃghātavyatiriktavacanaṃ prasiddhaparyāyavyatiriktatve satyekapadatvāt ghaṭādiśabdavat | The word "ātman" must denote something distinct from the aggregate of body, senses, mind, intellect and sensations, because while being different from [their] well-known synonyms, it is a single word, like the word "ghaṭa" etc. |
tadāha buddhīndriyādītyādi | He states this in [the verse beginning with] "buddhīndriyādi" |
buddhīndriyādisaṃghātavyatiriktābhidhāyakam ātmeti vacanaṃ yasmād idam ekapadaṃ matam | The word "ātman" denotes something distinct from the aggregate of intellect, senses and so forth, because this is accepted as a single word |
yathānirdiṣṭadharmeṇa tadyuktaṃ paṭaśabdavat | [It is] endowed with the aforementioned property, like the word "paṭa" [cloth] |
siddhaparyāyabhinnatva iti | [This refers to] being different from well-known synonyms |
buddhīndriyādīnāṃ ye siddhāḥ paryāyā dhīprabhṛtayastebhyo bhinnatve satītyarthaḥ | The meaning is: while being different from the established synonyms of intellect and senses etc., such as "dhī" and others |
yaccaivaṃ pariniścitam iti | Whatever is thus ascertained [to be such] |
yathānirdiṣṭadharmeṇeti | [This refers to] having the aforementioned property |
buddhyādivyatiriktārthābhidhāyitvena | [It means] by virtue of denoting something distinct from intellect etc. |
punaḥ sa eva vyatirekiṇaṃ hetumātmasiddhaye prayuktavān | Again, he employed this distinguishing reason for establishing [the existence of] the Self |
prāṇādibhir viyuktaś ca jīvaddeho bhavedayam | This living body would be [completely] devoid of breathing and other [vital] functions |
nairātmyād ghaṭavat tasmān naivāstyasya nirātmatā | Because of [its hypothetical] soullessness, like a jar; therefore its soullessness cannot exist |
asya nirātmateti | [This refers to] its soullessness |
yadvā asyātmano nirātmatā niḥsvabhāvatā nāsti api tu sattvaṃ siddham ity arthaḥ | Or alternatively, this ātman's nirātmatā (lack of selfhood/non-existence) does not exist; rather, [its] existence is established |
mātur udaraniṣkramaṇottarakālaṃ madīyādyaprajñānasaṃvedakasaṃvedyānyatatkālāni madīyāni prajñānāni madīyaprajñānatvāt ādyamadīyaprajñānavat | All my cognitions occurring after the time of emergence from [my] mother's womb are apprehended by the same cognizer who apprehended [my] first cognition, because they are my cognitions, like [that] first cognition of mine |
evaṃ duḥkhādayo 'pi pakṣīkartavyāḥ | Similarly, pain and other [experiences] are also to be taken as the subject [of inference] |
etac ca nityatve 'numānam | And this is the inference for [the Soul's] eternality |
sarvamuttaravijñānaṃ majjñānatvāt tadādyavat | All subsequent cognitions [are known by the same cognizer] because they are my cognitions, like that first [cognition] |
avanijalānilamanāṃsi vipratipattiviṣayabhāvāpannāni dūrataravartīni madīyenātmanā saha sambandhyante | Earth, water, air and mind, which are subjects of dispute [and] situated at great distances, are connected with my ātman |
mūrtatvavegavattvaparatvamithaḥsaṃyogavibhāgavattvebhyo madīyaśarīrādivat | [This is] because of [their] corporeality, velocity, priority/posteriority, and mutual conjunction/disjunction, like my body and other [things] |
evaṃ ca sattvanityatvavibhutvānāṃ viniścaye / ātmano na nirātmānaḥ sarvadharmā iti sthitam // | Thus, when the existence, eternality and omnipresence of the soul are definitely proved, [then] it is established that all dharmas are not without a soul. |
tadatra prathame tāvat sādhane siddhasādhyatā / | With regard to the first argument here, there is the fallacy of proving what is [already] established. |
sarvajñādiprabedyatvaṃ tvajjñānasyeṣyate yataḥ // | Because the apprehensibility of your cognition by the omniscient [being] and others is [already] admitted [by us]. |
prathame sādhana iti / jñānāni ca madīyānītyādau / | [This refers to] the first argument, [namely] the one beginning with "my cognitions" [in verse 177]. |
tatra siddhasādhyatā bhavadīyapratyayānāmasmābhir bhavaccharīrādivyatirekiṇā sarvavidā śrāvakapratyekabuddhais tadanyaiś ca parivittavedibhir vedanābhyupagamāt // | There is proving of what is [already] proved because we [already] admit that your cognitions are apprehended by the Omniscient One who is different from your body etc., as well as by Śrāvakas, Pratyekabuddhas, and other thought-readers. |
yaścāpi puruṣāntarapratyayavad iti sādharmyadṛṣṭāntaḥ sa sādhyavikala iti darśayann āha prakāśakānapekṣaṃ cetyādi / | And showing that the example of similarity stated as "like the cognitions of other persons" lacks the probandum [the author] states beginning with "independent of illuminators." |
anyavijñānamapyevaṃ sādhyaśūnyaṃ nidarśanam // yataḥ puruṣāntarīyakam api jñānaṃ prakāśakāntarānapekṣaṃ svasaṃvidrūpamevopajāyate / | The example is thus devoid of the probandum, because even the cognition belonging to another person arises in its own form as self-illuminating, independent of other illuminators. |
athāpi syānnānyadīyaṃ cittamātram udāharaṇatvenābhipretaṃ kintu yasmin viṣaye vijñānamāgṛhītatadākāramupajāyate tadihodāharaṇam ity āha tadākāroparaktenetyādi / | Even if [it be argued that] what is intended as an example is not merely another's consciousness, but rather that cognition which arises having taken on the form of that object, [the author] states [the verse] beginning with "tinged by that form." |
tadākāroparaktena yadanyena pravedyate / | [That which] is known by another [cognition] tinged with that form. |
evam api yatsvasaṃvidrūpameva jñānaṃ jñānāntarasaṃvedanarahitam utpadyate tena saṃśayo bhavedanaikāntiko hetur iti yāvat / atha tadapi svavyatiriktasaṃvedakasaṃvedyamudayavyayadharmakatvaprameyatvasmaryamāṇapramāṇatvebhyo viṣayavad iti matam / | Even so, regarding that cognition which arises merely as self-illuminating without being cognized by another cognition, there would be doubt [about your argument], meaning the reason would be inconclusive. Even if it be maintained that this [cognition] too must be apprehended by a cognizer different from itself, because [1] it has the nature of arising and perishing, [2] it is cognizable, [3] it is remembered as a means of valid cognition - just like objects [of cognition]. |
tadatrāpi sādhyaviparyaye bādhakābhāvād vyatireko na niścitaḥ / | Here also, since there is no precluding [factor] in case of the contrary of what is to be proven, the negative concomitance is not certain. |
uttarottarajñānānubhāve cānavasthā / | And [there would be] an infinite regress in [the series of] experiencing successive cognitions. |
na hyavyaktavyaktiko viṣayaḥ siddhyet / | For an object whose manifestation has not become manifest cannot be established. |
tataścaikaviṣayasiddhyarthaṃ jñānaparamparāmanusarataḥ sakalam eva puruṣāyuṣamupayujyeta / | And consequently, for establishing a single object, one following the series of cognitions would spend [one's] entire human lifespan. |
athāpi kiñcijjñānamanavasthābhayāt saṃviditarūpam evotpadyata iti / | If [it is claimed that] from fear of infinite regress, some cognition arises as self-cognized, |
tathā tenaivodayavyayadharmakatvādīnāṃ hetūnām anaikāntikatā / | then by that very [fact] the reasons such as "having the property of arising and perishing" become inconclusive. |
tadvadevānyeṣām api jñānāṃ svasaṃvedanatvābhyupagame kaḥ pradveṣaḥ / | What objection [could there be] to accepting self-cognizability of other cognitions also, just like that [first cognition]? |
atha tadasaṃviditarūpameveṣyate / | If it is maintained that this [cognition] has an uncognized form, |
evam api tadasiddhau sarveṣāṃ pūrvajñānānām aprasiddhiranabhivyaktavyaktikatvāt / | even then, when that [cognition] is not established, all previous cognitions would be unproven due to their manifestation being unmanifested. |
tataś ca viṣayo 'pi na prasiddhyet / | And consequently, the object too would not be established. |
yeṣāṃ tu vijñānavādināṃ mataṃ sarvam eva jñānaṃ grāhyagrāhakavaidhuryāt svayam eva prakāśate na tu jñānāntareṇa vedyata iti tān prati sādhyavikalatā doṣo 'kampya eva / | But against those Vijñānavādins whose view is that every cognition, due to the absence of grasped and grasper, manifests by itself and is not known by another cognition - against them the fault of lacking what is to be proven remains completely unshaken. |
evam anyeṣvapi kāraṇāyattajanmavattvādiṣu sādhaneṣu siddhasādhyatādidoṣā vācyāḥ / | Similarly, for other reasons like "having birth dependent on causes", the faults like proving what is [already] proven should be stated. |
yaccāpi sadādītyādi dharmiviśeṣaṇaṃ kṛtaṃ tatpūrvavadanarthakaṃ nahyasya prastutasādhyasiddhāvaṅgabhāvo 'sti / | And the qualification of the subject [beginning with] "being, etc." that has been made is, as before, meaningless, for it has no role in establishing what is presently to be proven. |
tathā hi etāvata kiṃ na gatam madīyāḥ pratyakṣādipratyayā madīyaśarīrādivyatiriktasaṃvedakasaṃvedyā iti / | For what indeed is not encompassed by this [statement] that "my perceptual and other cognitions are [all] cognized by a cognizer distinct from my body and other [physical elements]"? |
pratyakṣānumānādipravibhāgenāpi dharmiprabhedo 'narthaka eva madīyāḥ pratyayā ityetāvataiva gatatvāt / | Even with a distinction based on [cognitions being] perception, inference and so forth, any distinction regarding the property-bearer is meaningless, since everything is already encompassed merely by [the term] "my cognitions." |
na cāpi prativādino yathoktaviśeṣaṇaviśiṣṭo dharmī siddha ityāśrayāsiddhatā ca hetūnām / | And the property-bearer qualified by the aforementioned qualifications is not established for the opponent either, hence there is also [the fallacy of] āśrayāsiddhatā [lack of established basis] for the reasons. |
Subsets and Splits
No saved queries yet
Save your SQL queries to embed, download, and access them later. Queries will appear here once saved.