Pramāṇalakṣaṇam (प्रमाणलक्षणम्)
प्रमाणलक्षणम्
pramāṇalakṣaṇam
[प्रमाण (pramāṇa) - valid means of knowledge; लक्षणम् (lakṣaṇam) - definition;]
The Definition of Pramāṇa
अशेषगुरुमीशेशं नारायणमनामयम् । सम्प्रणम्य प्रवक्ष्यामि प्रमाणानां स्वलक्षणम् ॥
aśēṣagurumīśēśaṁ nārāyaṇamanāmayam । sampraṇamya pravakṣyāmi pramāṇānāṁ svalakṣaṇam ॥
[अशेष + गुरुम् (aśēṣa + gurum) - the teacher of all without exception; ईश + ईशम् (īśa + īśam) - the Lord of lords; नारायणम् (nārāyaṇam) - Nārāyaṇa; अनामयम् (anāmayam) - free from affliction; सम्प्रणम्य (sampraṇamya) - having bowed reverently to; प्रवक्ष्यामि (pravakṣyāmi) - I shall set forth; प्रमाणानाम् (pramāṇānām) - of pramāṇas; स्व + लक्षणम् (sva + lakṣaṇam) - the intrinsic definition;]
Having bowed reverently to Nārāyaṇa, the teacher of all without exception, the Lord of lords, free from affliction, I shall set forth the intrinsic definition of pramāṇas.
यथार्थं प्रमाणम् । तद् द्विविधम् । केवलमनुप्रमाणं च । यथार्थज्ञानं केवलम् । तत्साधनमनुप्रमाणम् ।
yathārthaṁ pramāṇam । tad dvividham । kēvalamanupramāṇaṁ ca । yathārthajñānaṁ kēvalam । tatsādhanamanupramāṇam ।
[यथार्थम् (yathārtham) - veridical; प्रमाणम् (pramāṇam) - pramāṇa; तद् (tad) - it; द्विविधम् (dvividham) - twofold; केवलम् (kēvalam) - kevala; अनुप्रमाणम् (anupramāṇam) - anupramāṇa; च (ca) - and; यथार्थ + ज्ञानम् (yathārtha + jñānam) - veridical cognition; केवलम् (kēvalam) - kevala; तत् + साधनम् (tat + sādhanam) - the means to it; अनुप्रमाणम् (anupramāṇam) - anupramāṇa;]
Pramāṇa is veridical. It is twofold: kevala and anupramāṇa. Veridical cognition is kevala; the means to it is anupramāṇa.
केवलं चतुर्विधम् । ईश-लक्ष्मी-योगि-अयोगिभेदेन । पूर्वद्वयम् अनादिनित्यम् । स्वातन्त्र्य-पारतन्त्र्याभ्यां तद्विशेषाः । पूर्वं स्वपरगताखिलविशेषविषयम् । द्वितीयम् ईशेऽन्येभ्योऽधिकम् । असार्वत्रिकम् । अन्यत्र सर्वविषयम् । स्पष्टत्वे भेदः ।
kēvalaṁ caturvidham । īśa-lakṣmī-yōgi-ayōgibhēdēna । pūrvadvayam anādinityam । svātantrya-pāratantryābhyāṁ tadviśēṣāḥ । pūrvaṁ svaparagatākhilaviśēṣaviṣayam । dvitīyam īśē’nyēbhyō’dhikam । asārvatrikam । anyatra sarvaviṣayam । spaṣṭatvē bhēdaḥ ।
[केवलम् (kēvalam) - valid cognition itself; चतुर्विधम् (caturvidham) - fourfold; ईश + लक्ष्मी + योगि + अयोगि + भेदेन (īśa + lakṣmī + yōgi + ayōgi + bhēdēna) - according to the distinction among the Lord, Lakṣmī, yogins, and non-yogins; पूर्व + द्वयम् (pūrva + dvayam) - the first two; अनादि + नित्यम् (anādi + nityam) - beginningless and eternal; स्वातन्त्र्य + पारतन्त्र्याभ्याम् (svātantrya + pāratantryābhyām) - by independence and dependence; तद् + विशेषाः (tad + viśēṣāḥ) - their distinguishing features; पूर्वम् (pūrvam) - the first; स्व + पर + गत + अखिल + विशेष + विषयम् (sva + para + gata + akhila + viśēṣa + viṣayam) - having as its object every particularity present in itself and others; द्वितीयम् (dvitīyam) - the second; ईशे + अन्येभ्यः (īśē + anyēbhyaḥ) - with respect to the Lord, than those of others; अधिकम् (adhikam) - greater; असार्वत्रिकम् (asārvatrikam) - not universal in scope; अन्यत्र (anyatra) - with respect to all else; सर्व + विषयम् (sarva + viṣayam) - having everything as its object; स्पष्टत्वे (spaṣṭatvē) - in clarity; भेदः (bhēdaḥ) - difference;]
Valid cognition itself is fourfold, according to the distinction among the Lord, Lakṣmī, yogins, and non-yogins. The first two are beginningless and eternal. They are differentiated by independence and dependence. The first has as its object every particularity present in itself and others. With respect to the Lord, the second is greater than those of others. It is not universal in scope. With respect to all else, it has everything as its object. There is a difference in clarity.
योगिज्ञानम् ऋजूनामनादिनित्यम् । ईशे जीवेभ्योऽधिकम् । अन्यत्राऽलोचने सर्वविषयम् । क्रमेण वर्धमानम् । आ मुक्तेः । ततोऽव्ययम् । ततोऽर्वाक् क्रमेण ह्रसितम् । सादि च तात्त्विकेभ्योऽन्यत्र । अयोगिज्ञानम् उत्पत्तिविनाशवत् । अल्पम् ॥
yōgijñānam r̥jūnāmanādinityam । īśē jīvēbhyō’dhikam । anyatrā’lōcanē sarvaviṣayam । kramēṇa vardhamānam । ā muktēḥ । tatō’vyayam । tatō’rvāk kramēṇa hrasitam । sādi ca tāttvikēbhyō’nyatra । ayōgijñānam utpattivināśavat । alpam ॥
[योगि + ज्ञानम् (yōgi + jñānam) - cognition of yogins; ऋजूनाम् (r̥jūnām) - of the Ṛjus; अनादि + नित्यम् (anādi + nityam) - beginningless and eternal; ईशे (īśē) - with respect to the Lord; जीवेभ्यः (jīvēbhyaḥ) - than with respect to individual souls; अधिकम् (adhikam) - greater; अन्यत्र (anyatra) - with respect to other things; आलोचने (ālōcanē) - when attention is directed; सर्व + विषयम् (sarva + viṣayam) - having all as its objects; क्रमेण (kramēṇa) - progressively; वर्धमानम् (vardhamānam) - increasing; आ (ā) - up to; मुक्तेः (muktēḥ) - liberation; ततः (tataḥ) - thereafter; अव्ययम् (avyayam) - undiminishing; ततः (tataḥ) - than that point; अर्वाक् (arvāk) - prior; क्रमेण (kramēṇa) - progressively; ह्रसितम् (hrasitam) - diminished; सादि (sādi) - having a beginning; च (ca) - and; तात्त्विकेभ्यः (tāttvikēbhyaḥ) - the Tāttvikas; अन्यत्र (anyatra) - except in the case of; अयोगि + ज्ञानम् (ayōgi + jñānam) - cognition of non-yogins; उत्पत्ति + विनाशवत् (utpatti + vināśavat) - subject to origination and destruction; अल्पम् (alpam) - limited;]
The cognition of yogins is beginningless and eternal in the case of the Ṛjus. With respect to the Lord, it is greater than with respect to individual souls. With respect to other things, when attention is directed, it has all as its objects. It increases progressively up to liberation. Thereafter it is undiminishing. Prior to that point, it is progressively diminished. Except in the case of the Tāttvikas, it also has a beginning. The cognition of non-yogins is subject to origination and destruction and is limited.
अनुप्रमाणं त्रिविधम् । प्रत्यक्षम् अनुमानम् आगम इति । निर्दोषार्थेन्द्रियसन्निकर्षः प्रत्यक्षम् । निर्दोषोपपत्तिरनुमानम् । निर्दोषः शब्द आगमः । अर्थापत्त्युपमे अनुमाविशेषः । अभावोऽनुमा प्रत्यक्षं च । परामर्श-अपरामर्शविशेषात् । सम्भवपरिशेषावनुमा ।
anupramāṇaṁ trividham । pratyakṣam anumānam āgama iti । nirdōṣārthēndriyasannikarṣaḥ pratyakṣam । nirdōṣōpapattiranumānam । nirdōṣaḥ śabda āgamaḥ । arthāpattyupamē anumāviśēṣaḥ । abhāvō’numā pratyakṣaṁ ca । parāmarśa-aparāmarśaviśēṣāt । sambhavapariśēṣāvanumā ।
[अनुप्रमाणम् (anupramāṇam) - instrumental means of valid cognition; त्रिविधम् (trividham) - threefold; प्रत्यक्षम् (pratyakṣam) - perception; अनुमानम् (anumānam) - inference; आगमः (āgamaḥ) - verbal testimony; इति (iti) - namely; निर्दोष + अर्थ + इन्द्रिय + सन्निकर्षः (nirdōṣa + artha + indriya + sannikarṣaḥ) - defect-free contact between object and sense faculty; प्रत्यक्षम् (pratyakṣam) - perception; निर्दोष + उपपत्तिः (nirdōṣa + upapattiḥ) - defect-free reasoning; अनुमानम् (anumānam) - inference; निर्दोषः (nirdōṣaḥ) - defect-free; शब्दः (śabdaḥ) - verbal statement; आगमः (āgamaḥ) - verbal testimony; अर्थापत्ति + उपमा (arthāpatti + upamā) - postulation and comparison; अनुमा + विशेषः (anumā + viśēṣaḥ) - particular forms of inference; अभावः (abhāvaḥ) - absence; अनुमा (anumā) - inference; प्रत्यक्षम् (pratyakṣam) - perception; च (ca) - and; परामर्श + अपरामर्श + विशेषात् (parāmarśa + aparāmarśa + viśēṣāt) - because of the distinction between inferential reflection and its absence; सम्भव + परिशेषौ (sambhava + pariśēṣau) - inclusion and elimination; अनुमा (anumā) - inference;]
The instrumental means of valid cognition is threefold: perception, inference, and verbal testimony. Defect-free contact between an object and a sense faculty is perception. Defect-free reasoning is inference. A defect-free verbal statement is verbal testimony. Postulation and comparison are particular forms of inference. Absence is both inference and perception, because of the distinction between inferential reflection and its absence. Inclusion and elimination are forms of inference.
आत्मान्योन्याश्रय-चक्रका-अनवस्था-कल्पनागौरव-श्रुतदृष्टहानादयो दूषणानुमा । उपक्रम-उपसंहार-तदैकरूप्य-अभ्यासा-अपूर्वता-फल-अर्थवादाश्च उपपत्तिविशेषाः । त एव सोपपत्तयो लिङ्गानि । समाख्यावाक्यप्रकरणस्थानानि च लिङ्गविशेषाः ।
ātmānyōnyāśraya-cakrakā-anavasthā-kalpanāgaurava-śrutadr̥ṣṭahānādayō dūṣaṇānumā । upakrama-upasaṁhāra-tadaikarūpya-abhyāsā-apūrvatā-phala-arthavādāśca upapattiviśēṣāḥ । ta ēva sōpapattayō liṅgāni । samākhyāvākyaprakaraṇasthānāni ca liṅgaviśēṣāḥ ।
[आत्म + अन्योन्य + आश्रय (ātma + anyōnya + āśraya) - self-dependence and mutual dependence; चक्रक (cakraka) - circularity; अनवस्था (anavasthā) - infinite regress; कल्पना + गौरव (kalpanā + gaurava) - burdensomeness of postulation; श्रुत + दृष्ट + हान (śruta + dr̥ṣṭa + hāna) - abandonment of what is heard and observed; आदयः (ādayaḥ) - and the like; दूषण + अनुमा (dūṣaṇa + anumā) - refutative inference; उपक्रम + उपसंहार + तद् + ऐकरूप्य (upakrama + upasaṁhāra + tad + aikarūpya) - uniformity between the commencement and conclusion; अभ्यास (abhyāsa) - repetition; अपूर्वता (apūrvatā) - novelty; फल (phala) - result; अर्थवादाः (arthavādāḥ) - commendatory statements; च (ca) - and; उपपत्ति + विशेषाः (upapatti + viśēṣāḥ) - particular forms of reasoning; ते (tē) - those; एव (ēva) - very; स + उपपत्तयः (sa + upapattayaḥ) - accompanied by reasoning; लिङ्गानि (liṅgāni) - indicators; समाख्या (samākhyā) - designation; वाक्य (vākya) - sentence; प्रकरण (prakaraṇa) - context; स्थानानि (sthānāni) - positions; च (ca) - also; लिङ्ग + विशेषाः (liṅga + viśēṣāḥ) - particular kinds of indicators;]
Self-dependence, mutual dependence, circularity, infinite regress, burdensomeness of postulation, abandonment of what is heard and observed, and the like are refutative inferences. Uniformity between the commencement and conclusion, repetition, novelty, result, and commendatory statements are particular forms of reasoning. Those very features, when accompanied by reasoning, are indicators. Designation, sentence, context, and position are also particular kinds of indicators.
व्याप्तिरुपपत्तिमूलम् । सा प्रतिज्ञा-हेतु-दृष्टान्तरूपा । हेतुगर्भा प्रतिज्ञा केवलाऽपि । सिद्धौ प्रतिज्ञायां हेतुमात्रं च । दृष्टान्तः सप्रतिज्ञो हेतुगर्भः ।
vyāptirupapattimūlam । sā pratijñā-hētu-dr̥ṣṭāntarūpā । hētugarbhā pratijñā kēvalā’pi । siddhau pratijñāyāṁ hētumātraṁ ca । dr̥ṣṭāntaḥ sapratijñō hētugarbhaḥ ।
[व्याप्तिः (vyāptiḥ) - invariable concomitance; उपपत्ति-मूलम् (upapatti-mūlam) - basis of reasoned justification; सा (sā) - it; प्रतिज्ञा-हेतु-दृष्टान्त-रूपा (pratijñā-hētu-dr̥ṣṭānta-rūpā) - having the form of a proposition, reason, and example; हेतु-गर्भा (hētu-garbhā) - containing a reason; प्रतिज्ञा (pratijñā) - proposition; केवला (kēvalā) - alone; अपि (api) - also; सिद्धौ (siddhau) - when established; प्रतिज्ञायाम् (pratijñāyām) - the proposition; हेतु-मात्रम् (hētu-mātram) - the reason alone; च (ca) - and; दृष्टान्तः (dr̥ṣṭāntaḥ) - example; स-प्रतिज्ञः (sa-pratijñaḥ) - accompanied by a proposition; हेतु-गर्भः (hētu-garbhaḥ) - containing a reason;]
Invariable concomitance is the basis of reasoned justification. Such justification has the form of a proposition, a reason, and an example. A proposition alone, when containing a reason, also constitutes a justification; and when the proposition is established, the reason alone does so. An example accompanied by a proposition and containing a reason also constitutes a justification.
उपपत्तिदोषौ विरोध-असङ्गती । न्यूनाधिके वाचनिके । संवादानुक्तियुता निग्रहाः ।
upapattidōṣau virōdha-asaṅgatī । nyūnādhikē vācanikē । saṁvādānuktiyutā nigrahāḥ ।
[उपपत्ति + दोषौ (upapatti + dōṣau) - the two defects of reasoning; विरोध + असङ्गती (virōdha + asaṅgatī) - contradiction and incoherence; न्यून + अधिके (nyūna + adhikē) - deficiency and excess; वाचनिके (vācanikē) - verbal; संवाद + अनुक्ति + युताः (saṁvāda + anukti + yutāḥ) - characterized by concession and failure to reply; निग्रहाः (nigrahāḥ) - forms of defeat;]
The two defects of reasoning are contradiction and incoherence. Deficiency and excess are verbal defects. Forms of defeat are characterized by concession and failure to reply.
प्रत्यक्षं सप्तविधम् । साक्षिषडिन्द्रियभेदेन । मानसप्रत्यक्षजा स्मृतिः । स्मृत्यनुवादयोर्नाप्रामाण्यम् । यथार्थत्वानुभवात् । अहानेश्च । विरोधो मानस्ववाक्याभ्याम् । स्ववाक्यविरोधोऽपसिद्धान्तजातिरूपेण । जातिः
pratyakṣaṁ saptavidham । sākṣiṣaḍindriyabhēdēna । mānasapratyakṣajā smr̥tiḥ । smr̥tyanuvādayōrnāprāmāṇyam । yathārthatvānubhavāt । ahānēśca । virōdhō mānasvavākyābhyām । svavākyavirōdhō’pasiddhāntajātirūpēṇa । jātiḥ
[प्रत्यक्षम् (pratyakṣam) - direct perception; सप्तविधम् (saptavidham) - sevenfold; साक्षि + षट् + इन्द्रिय + भेदेन (sākṣi + ṣaṭ + indriya + bhēdēna) - by the distinction between the witness and the six sense faculties; मानस + प्रत्यक्ष + जा (mānasa + pratyakṣa + jā) - arising from mental perception; स्मृतिः (smr̥tiḥ) - memory; स्मृति + अनुवादयोः (smr̥ti + anuvādayōḥ) - of memory and reiteration; न (na) - not; अप्रामाण्यम् (aprāmāṇyam) - lack of epistemic validity; यथार्थत्व + अनुभवात् (yathārthatva + anubhavāt) - because veridicality is experienced; अहानेः (ahānēḥ) - because of non-rejection; च (ca) - and; विरोधः (virōdhaḥ) - contradiction; मान + स्ववाक्याभ्याम् (māna + svavākyābhyām) - with a valid means of knowledge or one's own statement; स्ववाक्य + विरोधः (svavākya + virōdhaḥ) - contradiction with one's own statement; अपसिद्धान्त + जाति + रूपेण (apasiddhānta + jāti + rūpēṇa) - in the forms of apasiddhānta and jāti; जातिः (jātiḥ) - a jāti objection;]
Direct perception is sevenfold, through the distinction between the witness and the six sense faculties. Memory arises from mental perception. Memory and reiteration do not lack epistemic validity, because their veridicality is experienced and because they are not rejected. Contradiction is either with a valid means of knowledge or with one's own statement. Contradiction with one's own statement takes the forms of apasiddhānta and jāti. A jāti objection is …
‘न मेये मानापेक्षा’
‘na mēyē mānāpēkṣā’
[न (na) - not; मेये (mēyē) - on the object of knowledge; मान + अपेक्षा (māna + apēkṣā) - dependence on a means of valid cognition;]
“The object of knowledge does not depend on a means of valid cognition.”
इत्यादिका ।
ityādikā ।
[इति (iti) - thus; आदिका (ādikā) - and the like;]
—and the like.
‘मेये मानापेक्षाऽस्ति’
‘mēyē mānāpēkṣā’sti’
[मेये (mēyē) - with regard to the object of knowledge; मान (māna) - a valid means of knowledge; अपेक्षा (apēkṣā) - dependence; अस्ति (asti) - exists;]
“The object of knowledge depends upon a valid means of knowledge.”
इति च तेनैव न्यायेन सिद्धत्वात् । मानविरोधश्च । छलम् असङ्गतम् । अन्यच्च । गृष्टिविवक्षया
iti ca tēnaiva nyāyēna siddhatvāt । mānavirōdhaśca । chalam asaṅgatam । anyacca । gr̥ṣṭivivakṣayā
[इति (iti) - to this effect; च (ca) - and; तेन + एव (tēna + ēva) - by precisely that same; न्यायेन (nyāyēna) - reasoning; सिद्धत्वात् (siddhatvāt) - because it is established; मान-विरोधः (māna-virōdhaḥ) - conflict with a means of valid knowledge; च (ca) - also; छलम् (chalam) - the quibble; असङ्गतम् (asaṅgatam) - is inapplicable; अन्यत् (anyat) - another point; च (ca) - and; गृष्टि-विवक्षया (gr̥ṣṭi-vivakṣayā) - when a cow that has calved once is intended;]
And because this is established by precisely the same reasoning. There is also conflict with a means of valid knowledge. The quibble is inapplicable. And another point: when a cow that has calved once is intended…
‘गाम् आनय’
‘gām ānaya’
[गाम् (gām) - a cow; आनय (ānaya) - bring;]
“Bring a cow,”
इत्युक्ते पृथिवीविवक्षया
ityuktē pr̥thivīvivakṣayā
[इति (iti) - thus; उक्ते (uktē) - when it is said; पृथिवी + विवक्षया (pr̥thivī + vivakṣayā) - with the intention of referring to the earth;]
when it is said thus with the intention of referring to the earth …
‘गवानयनम् अशक्यम्’
‘gavānayanam aśakyam’
[गो + आनयनम् (gō + ānayanam) - bringing a cow; अशक्यम् (aśakyam) - is impossible;]
“Bringing a cow is impossible”
इतिवत् ।
itivat ।
[इति + वत् (iti + vat) - as in the statement just cited;]
As in the statement just cited.
त्रिविधो विरोधः । प्रतिज्ञा-हेतु-दृष्टान्तभेदेन । प्रमाणविरुद्धार्थप्रतिज्ञा प्रतिज्ञाविरोधः । हेतुस्वरूपासिद्धिरव्याप्तिश्चेति हेतुविरोधः । साध्यस्य साधनस्य वा अननुगमो दृष्टान्तविरोधः । प्रतिज्ञायाः समबलविरोध एव सप्रतिसाधनः । स एवोपाधिदोषोऽपि ।
trividhō virōdhaḥ । pratijñā-hētu-dr̥ṣṭāntabhēdēna । pramāṇaviruddhārthapratijñā pratijñāvirōdhaḥ । hētusvarūpāsiddhiravyāptiścēti hētuvirōdhaḥ । sādhyasya sādhanasya vā ananugamō dr̥ṣṭāntavirōdhaḥ । pratijñāyāḥ samabalavirōdha ēva sapratisādhanaḥ । sa ēvōpādhidōṣō’pi ।
[त्रिविधो (trividhō) - threefold; विरोधः (virōdhaḥ) - contradiction; प्रतिज्ञा + हेतु + दृष्टान्त + भेदेन (pratijñā + hētu + dr̥ṣṭānta + bhēdēna) - according to the distinction among thesis reason and example; प्रमाण + विरुद्ध + अर्थ + प्रतिज्ञा (pramāṇa + viruddha + artha + pratijñā) - assertion of a content contradicted by a valid means of knowledge; प्रतिज्ञा + विरोधः (pratijñā + virōdhaḥ) - contradiction in the thesis; हेतु + स्वरूप + असिद्धिः (hētu + svarūpa + asiddhiḥ) - nonestablishment of the reason itself; अव्याप्तिः (avyāptiḥ) - underpervasion; च (ca) - and; इति (iti) - thus; हेतु + विरोधः (hētu + virōdhaḥ) - contradiction in the reason; साध्यस्य (sādhyasya) - of the probandum; साधनस्य (sādhanasya) - of the probans; वा (vā) - or; अननुगमः (ananugamaḥ) - failure to occur concomitantly; दृष्टान्त + विरोधः (dr̥ṣṭānta + virōdhaḥ) - contradiction in the example; प्रतिज्ञायाः (pratijñāyāḥ) - to the thesis; सम + बल + विरोधः (sama + bala + virōdhaḥ) - opposition of equal force; एव (ēva) - precisely; स + प्रतिसाधनः (sa + pratisādhanaḥ) - furnished with a counterproof; सः (saḥ) - that; एव (ēva) - very same; उपाधि + दोषः (upādhi + dōṣaḥ) - defect of an upādhi; अपि (api) - also;]
Contradiction is threefold, according to the distinction among thesis, reason, and example. Asserting a content contradicted by a valid means of knowledge is contradiction in the thesis. Nonestablishment of the reason itself and underpervasion are contradiction in the reason. Failure of either the probandum or the probans to occur concomitantly is contradiction in the example. Opposition to the thesis that is of equal force is precisely that furnished with a counterproof. That very same thing is also the defect of an upādhi.
सर्व एते दृश्यत्वानुमाने द्रष्टव्याः ।
sarva ētē dr̥śyatvānumānē draṣṭavyāḥ ।
[सर्वे (sarvē) - all; एते (ētē) - these; दृश्यत्व-अनुमाने (dr̥śyatva-anumānē) - in the inference from perceptibility; द्रष्टव्याः (draṣṭavyāḥ) - are to be observed;]
All these are to be observed in the inference from perceptibility.
प्रत्यक्षागमादिभिर्जगतः सत्यत्वात् । तत्पक्षे दृश्यत्वस्य च मिथ्यात्वात् । अनिर्वचनीयस्य प्रतिवादिनोऽसिद्धत्वात् । आत्मनोऽपि दृश्यत्वात् । शुक्तिरजतादेरनिर्वचनीयत्वाभावात् । अनिर्वचनीयदृश्यत्वाभावात् । मानसिद्धत्वादिति सप्रतिसाधनत्वाच्च । जगत्सत्यत्वग्राहिप्रत्यक्षस्य वर्तमानग्राहित्वे अनुमानागमप्रामाण्यग्राहिणोऽपि प्रत्यक्षत्वाविशेषाद् उत्तरक्षणे प्रामाण्यं न सेत्स्यति इति भेदादिवाक्यानामेव प्रामाण्यं स्यात् । तस्य साक्षिसिद्धत्वं चेत्, जगत्सत्यत्वमपि साक्षिसिद्धम् ।
pratyakṣāgamādibhirjagataḥ satyatvāt । tatpakṣē dr̥śyatvasya ca mithyātvāt । anirvacanīyasya prativādinō’siddhatvāt । ātmanō’pi dr̥śyatvāt । śuktirajatādēranirvacanīyatvābhāvāt । anirvacanīyadr̥śyatvābhāvāt । mānasiddhatvāditi sapratisādhanatvācca । jagatsatyatvagrāhipratyakṣasya vartamānagrāhitvē anumānāgamaprāmāṇyagrāhiṇō’pi pratyakṣatvāviśēṣād uttarakṣaṇē prāmāṇyaṁ na sētsyati iti bhēdādivākyānāmēva prāmāṇyaṁ syāt । tasya sākṣisiddhatvaṁ cēt, jagatsatyatvamapi sākṣisiddham ।
[प्रत्यक्ष + आगम + आदिभिः (pratyakṣa + āgama + ādibhiḥ) - by perception, scripture, and the like; जगतः (jagataḥ) - of the world; सत्यत्वात् (satyatvāt) - because of its reality; तत् + पक्षे (tat + pakṣē) - on that position; दृश्यत्वस्य (dr̥śyatvasya) - of perceptibility; च (ca) - also; मिथ्यात्वात् (mithyātvāt) - because of its unreality; अनिर्वचनीयस्य (anirvacanīyasya) - of an indefinable entity; प्रतिवादिनः (prativādinaḥ) - for the opponent; असिद्धत्वात् (asiddhatvāt) - because it is unestablished; आत्मनः (ātmanaḥ) - of the self; अपि (api) - too; दृश्यत्वात् (dr̥śyatvāt) - because of its perceptibility; शुक्ति + रजत + आदेः (śukti + rajata + ādēḥ) - of nacre-silver and the like; अनिर्वचनीयत्व + अभावात् (anirvacanīyatva + abhāvāt) - because of the absence of indefinability; अनिर्वचनीय + दृश्यत्व + अभावात् (anirvacanīya + dr̥śyatva + abhāvāt) - because no indefinable entity is perceptible; मान + सिद्धत्वात् (māna + siddhatvāt) - on the ground of being established by valid means of knowledge; इति (iti) - thus; सप्रतिसाधनत्वात् (sapratisādhanatvāt) - because it is met by a counterproof; च (ca) - and; जगत् + सत्यत्व + ग्राहि + प्रत्यक्षस्य (jagat + satyatva + grāhi + pratyakṣasya) - of the perception apprehending the reality of the world; वर्तमान + ग्राहित्वे (vartamāna + grāhitvē) - if it apprehends only the present; अनुमान + आगम + प्रामाण्य + ग्राहिणः (anumāna + āgama + prāmāṇya + grāhiṇaḥ) - apprehending the validity of inference and scripture; अपि (api) - also; प्रत्यक्षत्व + अविशेषात् (pratyakṣatva + aviśēṣāt) - because it is no different in being perception; उत्तर + क्षणे (uttara + kṣaṇē) - in the next moment; प्रामाण्यम् (prāmāṇyam) - validity; न (na) - not; सेत्स्यति (sētsyati) - will be established; इति (iti) - thus; भेद + आदि + वाक्यानाम् (bhēda + ādi + vākyānām) - of statements of difference and the like; एव (ēva) - alone; प्रामाण्यम् (prāmāṇyam) - validity; स्यात् (syāt) - would obtain; तस्य (tasya) - of that validity; साक्षि + सिद्धत्वम् (sākṣi + siddhatvam) - establishment by the witness-consciousness; चेत् (cēt) - if; जगत् + सत्यत्वम् (jagat + satyatvam) - the reality of the world; अपि (api) - also; साक्षि + सिद्धम् (sākṣi + siddham) - established by the witness-consciousness;]
Because the reality of the world is established by perception, scripture, and the like; because, on that position, perceptibility too is unreal; because an indefinable entity is unestablished for the opponent; because the self too is perceptible; because nacre-silver and the like are not indefinable; because no indefinable entity is perceptible; and because it is met by a counterproof on the ground of being established by valid means of knowledge. If the perception apprehending the reality of the world apprehends only the present, then, since the perception apprehending the validity of inference and scripture is likewise no different in being perception, that validity will not be established in the next moment. Thus, only statements of difference and the like would be valid. If that validity is established by the witness-consciousness, the reality of the world too is established by the witness-consciousness.
व्यभिचारश्चेद् आगमार्थानुमा निर्दोषत्वाध्यवसाये च समः । अत उत्तरदिवसे अभेदवाक्यस्य भेदोऽर्थः स्यात् । निर्दोषानुमायाः सदोषत्वम् । सदोषानुमाया निर्दोषत्वम् इत्यव्यवस्था ।
vyabhicāraścēd āgamārthānumā nirdōṣatvādhyavasāyē ca samaḥ । ata uttaradivasē abhēdavākyasya bhēdō’rthaḥ syāt । nirdōṣānumāyāḥ sadōṣatvam । sadōṣānumāyā nirdōṣatvam ityavyavasthā ।
[व्यभिचारः (vyabhicāraḥ) - deviation; चेत् (cēt) - if; आगम-अर्थ-अनुमा (āgama-artha-anumā) - inference concerning the meaning of scripture; निर्दोषत्व-अध्यवसाये (nirdōṣatva-adhyavasāyē) - in the ascertainment of faultlessness; च (ca) - also; समः (samaḥ) - equally applicable; अतः (ataḥ) - consequently; उत्तर-दिवसे (uttara-divasē) - on the following day; अभेद-वाक्यस्य (abhēda-vākyasya) - of a statement of non-difference; भेदः (bhēdaḥ) - difference; अर्थः (arthaḥ) - meaning; स्यात् (syāt) - could be; निर्दोष-अनुमायाः (nirdōṣa-anumāyāḥ) - of a faultless inference; सदोषत्वम् (sadōṣatvam) - defectiveness; सदोष-अनुमाया (sadōṣa-anumāyā) - of a defective inference; निर्दोषत्वम् (nirdōṣatvam) - faultlessness; इति (iti) - thus; अव्यवस्था (avyavasthā) - absence of a fixed order;]
If there is deviation, it applies equally also to the ascertainment that an inference concerning the meaning of scripture is faultless. Consequently, on the following day, difference could be the meaning of a statement of non-difference; a faultless inference could be defective, and a defective inference faultless—thus there would be no fixed order.
आश्रयसाध्यव्यधिकरणासिद्धयो न दूषणम्, अतिप्रसङ्गाभावात् । अतिप्रसङ्गेन हि दोषत्वादोषत्वे कल्प्ये । व्याप्तिरेव हि प्रयोजिका । असत्यपि व्याप्तिरस्त्येव ।
āśrayasādhyavyadhikaraṇāsiddhayō na dūṣaṇam, atiprasaṅgābhāvāt । atiprasaṅgēna hi dōṣatvādōṣatvē kalpyē । vyāptirēva hi prayōjikā । asatyapi vyāptirastyēva ।
[आश्रय-साध्य-व्यधिकरण-असिद्धयः (āśraya-sādhya-vyadhikaraṇa-asiddhayaḥ) - non-establishment of the locus and non-establishment through occurrence in a locus different from that of the probandum; न (na) - not; दूषणम् (dūṣaṇam) - defects; अति-प्रसङ्ग-अभावात् (ati-prasaṅga-abhāvāt) - because of the absence of overextension; अति-प्रसङ्गेन (ati-prasaṅgēna) - on the basis of overextension; हि (hi) - for; दोषत्व-अदोषत्वे (dōṣatva-adōṣatvē) - status as a defect and as a non-defect; कल्प्ये (kalpyē) - are to be determined; व्याप्तिः (vyāptiḥ) - pervasion; एव (ēva) - alone; हि (hi) - indeed; प्रयोजिका (prayōjikā) - the operative factor; असति अपि (asati api) - even when the locus is nonexistent; व्याप्तिः (vyāptiḥ) - pervasion; अस्ति एव (asti ēva) - certainly exists;]
Non-establishment of the locus and non-establishment through occurrence in a locus different from that of the probandum are not defects, because there is no overextension. For whether something is or is not a defect is to be determined on the basis of overextension. Pervasion alone is the operative factor. Even when the locus is nonexistent, pervasion certainly exists.
‘असदाश्रयस्य साधकत्वं न’
‘asadāśrayasya sādhakatvaṁ na’
[असत् + आश्रयस्य (asat + āśrayasya) - of that which has a nonexistent locus; साधकत्वम् (sādhakatvam) - capacity to establish; न (na) - not;]
“That which has a nonexistent locus has no capacity to establish.”
इत्यपि व्याप्तिं विना कथं निवार्यते ।
ityapi vyāptiṁ vinā kathaṁ nivāryatē ।
[इति + अपि (iti + api) - even this claim; व्याप्तिम् (vyāptim) - invariable concomitance; विना (vinā) - without; कथम् (katham) - how; निवार्यते (nivāryatē) - is ruled out;]
How is even this claim ruled out without an invariable concomitance?
असदाश्रयम् इत्यादिविशेषणत्वसम्भवे कथमव्याप्तिः । न चात्यन्ताभावोऽपि सर्वधर्मरहितः । प्रमेयत्वाद्यनुभवात् । परिशेषार्थापत्तिप्रामाण्याभ्युपगमाच्च ।
asadāśrayam ityādiviśēṣaṇatvasambhavē kathamavyāptiḥ । na cātyantābhāvō’pi sarvadharmarahitaḥ । pramēyatvādyanubhavāt । pariśēṣārthāpattiprāmāṇyābhyupagamācca ।
[असदाश्रयम् (asadāśrayam) - having what is nonexistent as its substratum; इति (iti) - thus; आदि (ādi) - and the like; विशेषणत्व (viśēṣaṇatva) - status as a qualifier; सम्भवे (sambhavē) - when possible; कथम् (katham) - how; अव्याप्तिः (avyāptiḥ) - under-pervasion; न च (na ca) - nor; अत्यन्ताभावः (atyantābhāvaḥ) - absolute absence; अपि (api) - even; सर्वधर्मरहितः (sarvadharmarahitaḥ) - devoid of all properties; प्रमेयत्व (pramēyatva) - knowability; आदि (ādi) - and the like; अनुभवात् (anubhavāt) - because of experience; परिशेष (pariśēṣa) - elimination by remainder; अर्थापत्ति (arthāpatti) - postulation; प्रामाण्य (prāmāṇya) - validity as a means of knowledge; अभ्युपगमात् (abhyupagamāt) - because of acceptance; च (ca) - and;]
When expressions such as “having what is nonexistent as its substratum” can serve as qualifiers, how is there under-pervasion? Nor is even absolute absence devoid of all properties, since its knowability and the like are experienced, and because the validity of elimination by remainder and postulation is accepted.
‘विमतं सकर्तृकम्’
‘vimataṁ sakartr̥kam’
[विमतम् (vimatam) - the disputed subject; सकर्तृकम् (sakartr̥kam) - possessed of a maker;]
“The disputed subject has a maker.”
इत्यत्र सर्वज्ञत्वस्य पक्षधर्मताबलेन सिध्यङ्गीकारात् ।
ityatra sarvajñatvasya pakṣadharmatābalēna sidhyaṅgīkārāt ।
[इति (iti) - thus formulated; अत्र (atra) - in this case; सर्वज्ञत्वस्य (sarvajñatvasya) - of omniscience; पक्ष-धर्मता-बलेन (pakṣa-dharmatā-balēna) - by the force of being a property of the subject; सिद्धि + अङ्गीकारात् (siddhi + aṅgīkārāt) - because its establishment is accepted;]
because, in this case, the establishment of omniscience is accepted by the force of its being a property of the subject.
परिशेषोऽर्थापत्तिरनुमानमित्यविशेषः । उपपत्तिमात्रत्वात् । उपपत्तेश्च व्याप्त्यपेक्षा सर्वथाङ्गीकार्येत्याग्रहमात्रेण भेदः । उपमानस्यापि व्याप्तिरूपत्वात् । न हि स्वसदृशेनासदृशं क्वचिद् दृष्टम् । योग्यानुपलब्धेश्च लिङ्गत्वम्, अविशेषात् ।
pariśēṣō’rthāpattiranumānamityaviśēṣaḥ । upapattimātratvāt । upapattēśca vyāptyapēkṣā sarvathāṅgīkāryētyāgrahamātrēṇa bhēdaḥ । upamānasyāpi vyāptirūpatvāt । na hi svasadr̥śēnāsadr̥śaṁ kvacid dr̥ṣṭam । yōgyānupalabdhēśca liṅgatvam, aviśēṣāt ।
[परिशेषः (pariśēṣaḥ) - elimination by remainder; अर्थापत्तिः (arthāpattiḥ) - postulation; अनुमानम् (anumānam) - inference; इति (iti) - as such; अविशेषः (aviśēṣaḥ) - no distinction; उपपत्ति-मात्रत्वात् (upapatti-mātratvāt) - because each is nothing but explanatory justification; उपपत्तेः (upapattēḥ) - of explanatory justification; च (ca) - and; व्याप्ति-अपेक्षा (vyāpti-apēkṣā) - dependence on invariable concomitance; सर्वथा (sarvathā) - in every case; अङ्गीकार्या (aṅgīkāryā) - must be accepted; इति (iti) - that; आग्रह-मात्रेण (āgraha-mātrēṇa) - merely through insistence; भेदः (bhēdaḥ) - the distinction; उपमानस्य (upamānasya) - of comparison; अपि (api) - also; व्याप्ति-रूपत्वात् (vyāpti-rūpatvāt) - because it has the form of invariable concomitance; न (na) - not; हि (hi) - for; स्व-सदृशेन (sva-sadr̥śēna) - from what is similar to itself; असदृशम् (asadr̥śam) - something dissimilar; क्वचित् (kvacit) - anywhere; दृष्टम् (dr̥ṣṭam) - is observed; योग्य-अनुपलब्धेः (yōgya-anupalabdhēḥ) - of non-apprehension of what is apprehensible; च (ca) - and; लिङ्गत्वम् (liṅgatvam) - the status of an inferential sign; अविशेषात् (aviśēṣāt) - because it is not distinct;]
There is no distinction among elimination by remainder, postulation, and inference, because each is nothing but explanatory justification. And the dependence of explanatory justification on invariable concomitance must be accepted in every case; the distinction is due merely to insistence. Comparison too has the form of invariable concomitance, for something dissimilar from what is similar to it is never observed anywhere. Non-apprehension of what is apprehensible also has the status of an inferential sign, because it is not distinct from one.
उक्तदोषेष्वेव अशेषानुमानदोषाणामन्तर्भावः । साध्याविशिष्टोऽसिद्धः । सिद्धसाधकोऽसङ्गतः । न प्रमासाधनं प्रमाणम् । ज्ञानव्यतिरिक्तायां प्रमायां प्रमाणाभावात् । न चाज्ञातपरिच्छित्तिरेव प्रमा इत्यत्र किञ्चिन्मानम् । याथार्थ्यमेव प्रामाण्यमित्यङ्गीकारात् ।
uktadōṣēṣvēva aśēṣānumānadōṣāṇāmantarbhāvaḥ । sādhyāviśiṣṭō’siddhaḥ । siddhasādhakō’saṅgataḥ । na pramāsādhanaṁ pramāṇam । jñānavyatiriktāyāṁ pramāyāṁ pramāṇābhāvāt । na cājñātaparicchittirēva pramā ityatra kiñcinmānam । yāthārthyamēva prāmāṇyamityaṅgīkārāt ।
[उक्त-दोषेषु (ukta-dōṣēṣu) - under the faults already stated; एव (ēva) - alone; अशेष-अनुमान-दोषाणाम् (aśēṣa-anumāna-dōṣāṇām) - of all defects of inference; अन्तर्भावः (antarbhāvaḥ) - subsumption; साध्य-अविशिष्टः (sādhya-aviśiṣṭaḥ) - not distinct from the probandum; असिद्धः (asiddhaḥ) - unestablished; सिद्ध-साधकः (siddha-sādhakaḥ) - proving what is already established; असङ्गतः (asaṅgataḥ) - irrelevant; न (na) - not; प्रमा-साधनम् (pramā-sādhanam) - an instrument producing valid cognition; प्रमाणम् (pramāṇam) - a valid means of knowledge; ज्ञान-व्यतिरिक्तायाम् (jñāna-vyatiriktāyām) - distinct from cognition; प्रमायाम् (pramāyām) - in the case of valid cognition; प्रमाण-अभावात् (pramāṇa-abhāvāt) - because of the absence of a valid means of knowledge; न + च (na + ca) - nor; अज्ञात-परिच्छित्तिः (ajñāta-paricchittiḥ) - determination of what is unknown; एव (ēva) - exclusively; प्रमा (pramā) - valid cognition; इति (iti) - as the claim that; अत्र (atra) - in this regard; किञ्चित् (kiñcit) - any; मानम् (mānam) - warrant; याथार्थ्यम् (yāthārthyam) - accordance with reality; एव (ēva) - alone; प्रामाण्यम् (prāmāṇyam) - validity; इति (iti) - as; अङ्गीकारात् (aṅgīkārāt) - because it is accepted;]
All defects of inference are subsumed under the faults already stated alone. A reason not distinct from the probandum is unestablished; one that proves what is already established is irrelevant. A valid means of knowledge is not an instrument producing valid cognition, since there is no valid means of knowledge for a valid cognition distinct from cognition. Nor is there any warrant for the claim that valid cognition is exclusively the determination of what is unknown, since validity is accepted to be accordance with reality alone.
न चानुभूतिरेव प्रमाणम् । स्मृत्यादावव्याप्तेः । वेदानुमानादिप्रामाण्यप्रसिद्धेश्च ।
na cānubhūtirēva pramāṇam । smr̥tyādāvavyāptēḥ । vēdānumānādiprāmāṇyaprasiddhēśca ।
[न (na) - not; च (ca) - and; अनुभूतिः (anubhūtiḥ) - presentative cognition; एव (ēva) - alone; प्रमाणम् (pramāṇam) - pramāṇa; स्मृति + आदौ (smr̥ti + ādau) - with respect to memory and the like; अव्याप्तेः (avyāptēḥ) - because of under-extension; वेद + अनुमान + आदि (vēda + anumāna + ādi) - Veda, inference, and the like; प्रामाण्य (prāmāṇya) - validity as pramāṇa; प्रसिद्धेः (prasiddhēḥ) - because it is well established; च (ca) - and;]
Nor is presentative cognition alone a pramāṇa, because this would under-extend to memory and the like, and because the validity of Veda, inference, and the like as pramāṇas is well established.
‘स्मृतिः प्रत्यक्षमैतिह्यमनुमानं चतुष्टयम् ।प्रमाणमिति विज्ञेयं धर्माद्यर्थे बुभूषुभिः ॥’
‘smr̥tiḥ pratyakṣamaitihyamanumānaṁ catuṣṭayam ।pramāṇamiti vijñēyaṁ dharmādyarthē bubhūṣubhiḥ ॥’
[स्मृतिः (smr̥tiḥ) - memory; प्रत्यक्षम् (pratyakṣam) - perception; ऐतिह्यम् (aitihyam) - traditional testimony; अनुमानम् (anumānam) - inference; चतुष्टयम् (catuṣṭayam) - the set of four; प्रमाणम् (pramāṇam) - valid means of knowledge; इति (iti) - as; विज्ञेयम् (vijñēyam) - is to be understood; धर्म + आदि + अर्थे (dharma + ādi + arthē) - for dharma and the other ends; बुभूषुभिः (bubhūṣubhiḥ) - by those who seek attainment;]
“The four—memory, perception, traditional testimony, and inference—are to be understood as valid means of knowledge by those who seek attainment of dharma and the other ends.”
इति श्रुतेश्च ।
iti śrutēśca ।
[इति (iti) - to this effect; श्रुतेः (śrutēḥ) - because of the śruti statement; च (ca) - and;]
And because of the śruti statement to this effect.
ऐतिह्यमागमभेदः । न च सम्यगनुभवसाधनं प्रमाणम् । ईश्वरज्ञानादावव्याप्तेः । अप्रामाण्ये प्रमाणाभावाच्च । प्रामाण्यज्ञाने च । तत्राप्यङ्गीकारेऽनवस्थितेः । स्वप्रकाशात्माङ्गीकारे तत्राव्याप्तेः । स्मृतेश्च प्रामाण्यानङ्गीकारे
aitihyamāgamabhēdaḥ । na ca samyaganubhavasādhanaṁ pramāṇam । īśvarajñānādāvavyāptēḥ । aprāmāṇyē pramāṇābhāvācca । prāmāṇyajñānē ca । tatrāpyaṅgīkārē’navasthitēḥ । svaprakāśātmāṅgīkārē tatrāvyāptēḥ । smr̥tēśca prāmāṇyānaṅgīkārē
[ऐतिह्यम् (aitihyam) - traditional report; आगम-भेदः (āgama-bhēdaḥ) - a kind of testimony; न (na) - not; च (ca) - and; सम्यक्-अनुभव-साधनम् (samyak-anubhava-sādhanam) - that which produces veridical cognition; प्रमाणम् (pramāṇam) - a valid means of knowledge; ईश्वर-ज्ञान-आदौ (īśvara-jñāna-ādau) - to God's cognition and the like; अव्याप्तेः (avyāptēḥ) - because of underapplication; अप्रामाण्ये (aprāmāṇyē) - if it were not valid; प्रमाण-अभावात् (pramāṇa-abhāvāt) - because no valid means of knowledge would exist; च (ca) - and; प्रामाण्य-ज्ञाने (prāmāṇya-jñānē) - to cognition of validity; च (ca) - also; तत्र (tatra) - there; अपि (api) - also; अङ्गीकारे (aṅgīkārē) - if one is admitted; अनवस्थितेः (anavasthitēḥ) - because of infinite regress; स्वप्रकाश-आत्म-अङ्गीकारे (svaprakāśa-ātma-aṅgīkārē) - if a self-luminous nature is accepted; तत्र (tatra) - there; अव्याप्तेः (avyāptēḥ) - because of underapplication; स्मृतेः (smr̥tēḥ) - of memory; च (ca) - and; प्रामाण्य-अनङ्गीकारे (prāmāṇya-anaṅgīkārē) - if validity is not accepted;]
Traditional report is a kind of testimony. Nor is a valid means of knowledge “that which produces veridical cognition,” since this definition fails to apply to God's cognition and the like, and since, if that cognition were not valid, no valid means of knowledge would exist. It also fails to apply to cognition of validity: if a further valid means of knowledge is admitted there too, an infinite regress results; if that cognition is accepted as self-luminous by nature, the definition fails to apply there. And if the validity of memory is not accepted…
‘अनुभूतं मया’
‘anubhūtaṁ mayā’
[अनुभूतम् (anubhūtam) - was experienced; मया (mayā) - by me;]
“It was experienced by me”
इत्यत्र प्रमाणाभावात् । लिङ्गत्वेन प्रामाण्ये कल्पनागौरवात् । दृष्टहानिश्च ।
ityatra pramāṇābhāvāt । liṅgatvēna prāmāṇyē kalpanāgauravāt । dr̥ṣṭahāniśca ।
[इति + अत्र (iti + atra) - in this statement; प्रमाण + अभावात् (pramāṇa + abhāvāt) - because of the absence of a valid means of knowledge; लिङ्गत्वेन (liṅgatvēna) - as an inferential sign; प्रामाण्ये (prāmāṇyē) - if validity is posited; कल्पना + गौरवात् (kalpanā + gauravāt) - because of the cumbersomeness of the postulation; दृष्ट + हानिः (dr̥ṣṭa + hāniḥ) - abandonment of what is observed; च (ca) - and;]
Because there is no valid means of knowledge for this statement; if validity is posited on the basis of its being an inferential sign, because of the cumbersomeness of that postulation; and there is abandonment of what is observed.
स्मृतिप्रमाणद्वैविध्यमात्रकल्पने मिथ्याज्ञानादेर्निरासादनुभवविरोधः ।
smr̥tipramāṇadvaividhyamātrakalpanē mithyājñānādērnirāsādanubhavavirōdhaḥ ।
[स्मृति (smr̥ti) - memory; प्रमाण (pramāṇa) - valid cognition; द्वैविध्य (dvaividhya) - twofold classification; मात्र (mātra) - only; कल्पने (kalpanē) - on positing; मिथ्या + ज्ञान + आदेः (mithyā + jñāna + ādēḥ) - false cognition and the like; निरासात् (nirāsāt) - because of the exclusion; अनुभव + विरोधः (anubhava + virōdhaḥ) - conflict with experience;]
If only a twofold classification into memory and valid cognition is posited, it conflicts with experience because false cognition and the like are excluded.
‘तदनुभवाभावः’
‘tadanubhavābhāvaḥ’
[तद् (tad) - of that; अनुभव (anubhava) - experience; अभावः (abhāvaḥ) - absence;]
“There is no experience of that”
इत्युक्ते
ityuktē
[इति (iti) - thus; उक्ते (uktē) - when it is said;]
When it is said thus…
‘अनुभवः स्मृतिश्च नास्ति’
‘anubhavaḥ smr̥tiśca nāsti’
[अनुभवः (anubhavaḥ) - experience; स्मृतिः (smr̥tiḥ) - memory; च (ca) - and; न + अस्ति (na + asti) - does not exist;]
“There is neither experience nor memory.”
इत्युक्ते किमुत्तरम् ?
ityuktē kimuttaram ?
[इति (iti) - thus; उक्ते (uktē) - when it is said; किम् (kim) - what; उत्तरम् (uttaram) - reply;]
When this is said, what is the reply?
स्वसिद्धैः साधनं परसिद्धैर्दूषणम् । अतो न दूषणे अपसिद्धान्तादि । इष्टापत्तिः सिद्धसाधनत्वादसङ्गतमेव ॥
svasiddhaiḥ sādhanaṁ parasiddhairdūṣaṇam । atō na dūṣaṇē apasiddhāntādi । iṣṭāpattiḥ siddhasādhanatvādasaṅgatamēva ॥
[स्व + सिद्धैः (sva + siddhaiḥ) - by what is established for oneself; साधनम् (sādhanam) - proof; पर + सिद्धैः (para + siddhaiḥ) - by what is established for the opponent; दूषणम् (dūṣaṇam) - refutation; अतः (ataḥ) - therefore; न (na) - there is no; दूषणे (dūṣaṇē) - in refutation; अपसिद्धान्त + आदि (apasiddhānta + ādi) - deviation from an established tenet and the like; इष्टापत्तिः (iṣṭāpattiḥ) - acceptance of the desired consequence; सिद्ध + साधनत्वात् (siddha + sādhanatvāt) - because it proves what is already established; असङ्गतम् (asaṅgatam) - inapplicable; एव (ēva) - altogether;]
Proof is by what is established for oneself; refutation, by what is established for the opponent. Therefore, in refutation there is no deviation from an established tenet or the like. Acceptance of the desired consequence is altogether inapplicable, since it would amount to proving what is already established.
आनन्दतीर्थमुनिना ब्रह्मतर्कोक्तिमार्गतः । मानलक्षणमित्युक्तं सङ्क्षेपाद् ब्रह्मसिद्धये ॥
ānandatīrthamuninā brahmatarkōktimārgataḥ । mānalakṣaṇamityuktaṁ saṅkṣēpād brahmasiddhayē ॥
[आनन्दतीर्थ-मुनिना (ānandatīrtha-muninā) - by the sage Ānandatīrtha; ब्रह्मतर्क-उक्ति-मार्गतः (brahmatarka-ukti-mārgataḥ) - following the line of exposition of the Brahmatarka; मान-लक्षणम् (māna-lakṣaṇam) - the characterization of valid means of knowledge; इति (iti) - thus; उक्तम् (uktam) - has been stated; सङ्क्षेपात् (saṅkṣēpāt) - concisely; ब्रह्म-सिद्धये (brahma-siddhayē) - for the establishment of Brahman;]
Thus the characterization of valid means of knowledge has been stated concisely by the sage Ānandatīrtha, following the line of exposition of the Brahmatarka, for the establishment of Brahman.
अशेषमानमेयैकसाक्षिणेऽक्षयमूर्तये । अजेशपुरुहूतेड्य नमो नारायणाय ते ॥
aśēṣamānamēyaikasākṣiṇē’kṣayamūrtayē । ajēśapuruhūtēḍya namō nārāyaṇāya tē ॥
[अशेष (aśēṣa) - all without exception; मान (māna) - means of valid knowledge; मेय (mēya) - objects of knowledge; एक (ēka) - sole; साक्षिणे (sākṣiṇē) - to the witness; अक्षय (akṣaya) - imperishable; मूर्तये (mūrtayē) - to him whose form is; अज + ईश + पुरुहूत (aja + īśa + puruhūta) - Brahmā, Śiva, and Indra; ईड्य (īḍya) - worthy of praise; नमः (namaḥ) - homage; नारायणाय (nārāyaṇāya) - to Nārāyaṇa; ते (tē) - to you;]
O you who are worthy of praise by Brahmā, Śiva, and Indra, homage to you, Nārāyaṇa—the sole witness of all means of valid knowledge and all objects of knowledge, whose form is imperishable.
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं प्रमाणलक्षणम् ॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitaṁ pramāṇalakṣaṇam ॥
[इति (iti) - thus ends; श्रीमत् (śrīmat) - venerable; आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha; भगवत्पादाचार्य (bhagavatpādācārya) - Bhagavatpādācārya; विरचितम् (viracitam) - composed; प्रमाण + लक्षणम् (pramāṇa + lakṣaṇam) - definition of a valid means of knowledge;]
Thus ends the Pramāṇalakṣaṇa, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
