Mithyātvānumānakhaṇḍanam (मिथ्यात्वानुमानखण्डनम्)
मिथ्यात्वानुमानखण्डनम्
mithyātvānumānakhaṇḍanam
[मिथ्यात्व (mithyātva) - falsity; अनुमान (anumāna) - inference; खण्डनम् (khaṇḍanam) - refutation;]
Refutation of the inference of falsity
‘विमतं मिथ्या दृश्यत्वात्, यदित्थं तत्तथा, यथा सम्प्रतिपन्नम्(शुक्तिरजतम्) ’
‘vimataṁ mithyā dr̥śyatvāt, yaditthaṁ tattathā, yathā sampratipannam(śuktirajatam) ’
[विमतम् (vimatam) - the disputed subject; मिथ्या (mithyā) - false; दृश्यत्वात् (dr̥śyatvāt) - because of being an object of cognition; यद् + इत्थम् (yad + ittham) - whatever is such; तत् + तथा (tat + tathā) - that is so; यथा (yathā) - as in the case of; सम्प्रतिपन्नम् (sampratipannam) - the agreed-upon instance; शुक्ति + रजतम् (śukti + rajatam) - shell-silver;]
“The disputed subject is false, because it is an object of cognition. Whatever is such is so, as in the agreed-upon instance of shell-silver.”
इत्युक्ते जगतोऽभावादाश्रयासिद्धः पक्षः । अनिर्वचनीयासिद्धेरप्रसिद्धविशेषणः । सदसद्वैलक्षण्ये मिथ्यात्वे सिद्धसाधनता । दृश्यत्वाभावादसिद्धो हेतुः । अनिर्वचनीयासिद्धेरेव सपक्षाभावाद्विरुद्धः । आत्मनोऽपि दृश्यत्वादनैकान्तिकः । जगतोऽभावेऽनुमानस्याप्यभाव इति तर्कबाधितत्वेनानध्यवसितः ।
ityuktē jagatō’bhāvādāśrayāsiddhaḥ pakṣaḥ । anirvacanīyāsiddhēraprasiddhaviśēṣaṇaḥ । sadasadvailakṣaṇyē mithyātvē siddhasādhanatā । dr̥śyatvābhāvādasiddhō hētuḥ । anirvacanīyāsiddhērēva sapakṣābhāvādviruddhaḥ । ātmanō’pi dr̥śyatvādanaikāntikaḥ । jagatō’bhāvē’numānasyāpyabhāva iti tarkabādhitatvēnānadhyavasitaḥ ।
[इति (iti) - thus; उक्ते (uktē) - when it is stated; जगतः (jagataḥ) - of the world; अभावात् (abhāvāt) - because of nonexistence; आश्रय + असिद्धः (āśraya + asiddhaḥ) - unestablished as to its locus; पक्षः (pakṣaḥ) - the subject of inference; अनिर्वचनीय + असिद्धेः (anirvacanīya + asiddhēḥ) - because indefinability is unestablished; अप्रसिद्ध + विशेषणः (aprasiddha + viśēṣaṇaḥ) - having an unestablished qualifier; सत् + असत् + वैलक्षण्ये (sat + asat + vailakṣaṇyē) - in difference from both the real and the unreal; मिथ्यात्वे (mithyātvē) - when falsity consists in that; सिद्ध + साधनता (siddha + sādhanatā) - proving what is already established; दृश्यत्व + अभावात् (dr̥śyatva + abhāvāt) - because being an object of cognition is absent; असिद्धः (asiddhaḥ) - unestablished; हेतुः (hētuḥ) - the reason; अनिर्वचनीय + असिद्धेः (anirvacanīya + asiddhēḥ) - because indefinability is unestablished; एव (ēva) - precisely; सपक्ष + अभावात् (sapakṣa + abhāvāt) - because there is no similar instance; विरुद्धः (viruddhaḥ) - contradictory; आत्मनः (ātmanaḥ) - the self; अपि (api) - too; दृश्यत्वात् (dr̥śyatvāt) - because it is an object of cognition; अनैकान्तिकः (anaikāntikaḥ) - inconclusive; जगतः (jagataḥ) - of the world; अभावे (abhāvē) - in the event of nonexistence; अनुमानस्य (anumānasya) - of the inference; अपि (api) - also; अभावः (abhāvaḥ) - nonexistence; इति (iti) - thus; तर्क + बाधितत्वेन (tarka + bādhitatvēna) - because it is refuted by counter reasoning; अनध्यवसितः (anadhyavasitaḥ) - unascertained;]
When it is stated thus, because the world is nonexistent, the subject of inference is unestablished as to its locus. Since indefinability is unestablished, the subject has an unestablished qualifier. If falsity consists in being distinct from both the real and the unreal, there is the fault of proving what is already established. Since being an object of cognition is absent, the reason is unestablished. Precisely because indefinability is unestablished, the reason is contradictory, since there is no similar instance. Since the self too is an object of cognition, it is inconclusive. It is unascertained, being refuted by the counter-reasoning: “If the world is nonexistent, the inference too is nonexistent.”
प्रत्यक्षादिविरुद्धत्वाद्
pratyakṣādiviruddhatvād
[प्रत्यक्ष-आदि-विरुद्धत्वात् (pratyakṣa-ādi-viruddhatvāt) - because it contradicts perception and the other means of valid knowledge;]
Because it contradicts perception and the other means of valid knowledge...
‘विश्वं सत्यम्’
‘viśvaṁ satyam’
[विश्वम् (viśvam) - the universe; सत्यम् (satyam) - is real;]
“The universe is real.”
इत्यादिवाक्यविरुद्धत्वाच्च कालात्ययापदिष्टः ।
ityādivākyaviruddhatvācca kālātyayāpadiṣṭaḥ ।
[इति-आदि-वाक्य (iti-ādi-vākya) - statements such as this; विरुद्धत्वात् (viruddhatvāt) - because of being contradicted by; च (ca) - and; कालात्ययापदिष्टः (kālātyayāpadiṣṭaḥ) - a reason precluded by prior proof;]
And because it is contradicted by statements such as this, it is a reason precluded by prior proof.
‘रजतं दृष्टम्’
‘rajataṁ dr̥ṣṭam’
[रजतम् (rajatam) - silver; दृष्टम् (dr̥ṣṭam) - was seen;]
“Silver was seen”
इति भ्रममात्रत्वात्
iti bhramamātratvāt
[इति (iti) - thus marking the preceding statement; भ्रम + मात्रत्वात् (bhrama + mātratvāt) - because it is nothing but an error;]
because what is stated thus is nothing but an error
‘विमतं सत्यं दृश्यत्वात्, आत्मवत्’
‘vimataṁ satyaṁ dr̥śyatvāt, ātmavat’
[विमतं (vimataṁ) - the subject under dispute; सत्यं (satyaṁ) - is real; दृश्यत्वात् (dr̥śyatvāt) - because it is an object of cognition; आत्मवत् (ātmavat) - like the self;]
“The subject under dispute is real, because it is an object of cognition, like the self.”
इत्यपि प्रयोज्यत्वात् प्रकरणसमः ।
ityapi prayōjyatvāt prakaraṇasamaḥ ।
[इति + अपि (iti + api) - also in this form; प्रयोज्यत्वात् (prayōjyatvāt) - because it can be adduced; प्रकरणसमः (prakaraṇasamaḥ) - a reason equal to the issue;]
Because an argument can also be adduced in this form, the reason is equal to the issue.
‘विमतं सत्यं प्रमाणदृष्टत्वात्, यदित्थं तत्तथा, यथात्मा’
‘vimataṁ satyaṁ pramāṇadr̥ṣṭatvāt, yaditthaṁ tattathā, yathātmā’
[विमतं (vimataṁ) - the disputed subject; सत्यं (satyaṁ) - is real; प्रमाण + दृष्टत्वात् (pramāṇa + dr̥ṣṭatvāt) - because it is cognized by a valid means of knowledge; यत् + इत्थम् (yat + ittham) - whatever is thus; तत् + तथा (tat + tathā) - that is so; यथा (yathā) - as in the case of; आत्मा (ātmā) - the self;]
“The disputed subject is real because it is cognized by a valid means of knowledge. Whatever is thus is so, as in the case of the self.”
इति प्रयोगात् सप्रतिसाधनः । शुक्तिरजतस्याप्यनिर्वचनीयत्वाभावात् साध्यविकलो दृष्टान्तः । उक्तप्रकारेण दृश्यत्वाभावात् साधनविकलः । प्रमाणविरुद्धत्वमुपाधिः ।
iti prayōgāt sapratisādhanaḥ । śuktirajatasyāpyanirvacanīyatvābhāvāt sādhyavikalō dr̥ṣṭāntaḥ । uktaprakārēṇa dr̥śyatvābhāvāt sādhanavikalaḥ । pramāṇaviruddhatvamupādhiḥ ।
[इति (iti) - thus; प्रयोगात् (prayōgāt) - because of the formulation; स + प्रतिसाधनः (sa + pratisādhanaḥ) - possessing a counter-proof; शुक्ति + रजतस्य (śukti + rajatasya) - of shell-silver; अपि (api) - even; अनिर्वचनीयत्व + अभावात् (anirvacanīyatva + abhāvāt) - because of the absence of indefinability; साध्य + विकलः (sādhya + vikalaḥ) - lacking the property to be proved; दृष्टान्तः (dr̥ṣṭāntaḥ) - the example; उक्त + प्रकारेण (ukta + prakārēṇa) - in the stated manner; दृश्यत्व + अभावात् (dr̥śyatva + abhāvāt) - because of the absence of perceptibility; साधन + विकलः (sādhana + vikalaḥ) - lacking the probans; प्रमाण + विरुद्धत्वम् (pramāṇa + viruddhatvam) - being contradicted by a valid means of knowledge; उपाधिः (upādhiḥ) - the limiting condition;]
Because it is formulated thus, it has a counter-proof. Since even shell-silver lacks indefinability, the example lacks the property to be proved. Since shell-silver lacks perceptibility in the stated manner, the example lacks the probans. Being contradicted by a valid means of knowledge is the limiting condition.
साध्यधर्मविशिष्टः पक्षः । साध्यसमानधर्मविशिष्टः सपक्षः । साध्यविपरीतधर्मविशिष्टः विपक्षः । पक्षवचनं प्रतिज्ञा । लिङ्गं हेतुः । निदर्शनं दृष्टान्तः ॥
sādhyadharmaviśiṣṭaḥ pakṣaḥ । sādhyasamānadharmaviśiṣṭaḥ sapakṣaḥ । sādhyaviparītadharmaviśiṣṭaḥ vipakṣaḥ । pakṣavacanaṁ pratijñā । liṅgaṁ hētuḥ । nidarśanaṁ dr̥ṣṭāntaḥ ॥
[साध्य + धर्म + विशिष्टः (sādhya + dharma + viśiṣṭaḥ) - qualified by the probandum-property; पक्षः (pakṣaḥ) - inferential subject; साध्य + समान + धर्म + विशिष्टः (sādhya + samāna + dharma + viśiṣṭaḥ) - qualified by a property concordant with the probandum; सपक्षः (sapakṣaḥ) - positive instance; साध्य + विपरीत + धर्म + विशिष्टः (sādhya + viparīta + dharma + viśiṣṭaḥ) - qualified by a property contrary to the probandum; विपक्षः (vipakṣaḥ) - negative instance; पक्ष + वचनम् (pakṣa + vacanam) - statement concerning the inferential subject; प्रतिज्ञा (pratijñā) - thesis; लिङ्गम् (liṅgam) - inferential mark; हेतुः (hētuḥ) - reason; निदर्शनम् (nidarśanam) - illustration; दृष्टान्तः (dr̥ṣṭāntaḥ) - example;]
The inferential subject is qualified by the probandum-property. The positive instance is qualified by a property concordant with the probandum. The negative instance is qualified by a property contrary to the probandum. A statement concerning the inferential subject is the thesis. The inferential mark is the reason. An illustration is the example.
यो दृश्यते सदानन्दनित्यव्यक्तचिदात्मना । निर्दोषाखिलकल्याणगुणं वन्दे रमापतिम् ॥
yō dr̥śyatē sadānandanityavyaktacidātmanā । nirdōṣākhilakalyāṇaguṇaṁ vandē ramāpatim ॥
[यः (yaḥ) - who; दृश्यते (dr̥śyatē) - is perceived; सदा + आनन्द (sadā + ānanda) - perpetual bliss; नित्य + व्यक्त (nitya + vyakta) - eternally manifest; चित् + आत्मना (cit + ātmanā) - as consciousness by nature; निर्दोष (nirdōṣa) - free from defects; अखिल (akhila) - all; कल्याण (kalyāṇa) - auspicious; गुणम् (guṇam) - possessing qualities; वन्दे (vandē) - I bow to; रमा + पतिम् (ramā + patim) - the Lord of Ramā;]
I bow to the Lord of Ramā, who is perceived as being by nature perpetual bliss and eternally manifest consciousness, free from defects and possessing all auspicious qualities.
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं प्रपञ्चमिथ्यात्वानुमानखण्डनम् ॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitaṁ prapañcamithyātvānumānakhaṇḍanam ॥
[इति (iti) - thus; श्रीमत् + आनन्दतीर्थ + भगवत्पादाचार्य (śrīmat + ānandatīrtha + bhagavatpādācārya) - the illustrious Ānandatīrtha Bhagavatpādācārya; विरचितम् (viracitam) - composed by; प्रपञ्च + मिथ्यात्व (prapañca + mithyātva) - the falsity of the world; अनुमान (anumāna) - inference; खण्डनम् (khaṇḍanam) - refutation;]
Thus, the Refutation of the Inference of the Falsity of the World, composed by the illustrious Ānandatīrtha Bhagavatpādācārya.
