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( ii )

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eqæd%vej¯çfVaxçSl%nsgyh&ûûúúúù

nwjHkk"k% % 9871699565] 8802451208

Sanskrit Vidyapeetha Book Series - 74

PA±CALAKÈA®£

Chief EditorProf. Vachaspati Upadhyay

Vice-Chancellor

EditorProf. Piyushkant Dixit

Shri Lal Bahadur Shastri RashtriyaShri Lal Bahadur Shastri RashtriyaShri Lal Bahadur Shastri RashtriyaShri Lal Bahadur Shastri RashtriyaShri Lal Bahadur Shastri RashtriyaSanskrit VidyapeethaSanskrit VidyapeethaSanskrit VidyapeethaSanskrit VidyapeethaSanskrit Vidyapeetha

(Deemed University)New Delhi

( iv )

Publisher :

Shri Lal Bahadur Shastri Rashtriya SanskritShri Lal Bahadur Shastri Rashtriya SanskritShri Lal Bahadur Shastri Rashtriya SanskritShri Lal Bahadur Shastri Rashtriya SanskritShri Lal Bahadur Shastri Rashtriya SanskritVidyapeethaVidyapeethaVidyapeethaVidyapeethaVidyapeetha

(Deemed University)

Qutab Institutional Area, New Delhi-110016

www.slbsrsv.ac.in

ISBN : 81-87987-48-0

First Edition : 1st November, 2010

© Published Under the guidance of Shri Lal BahadurShastri Rashtriya Sanskrit Vidyapeetha

Translation or reproduction by any means or use ofany part of this book without prior written

permission of the publisher is strictly prohibited

Price : j& 135/-

Printed at :

Amar Printing PressDelhi-110009

9871699565, 8802451208

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( vi )

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( vii )

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( viii )

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( ix )

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( x )

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( xi )

izR;{kfefr ukH;qixE;rsA loZ=k fu;esu izR;{kfo"k;ks ;ks Hkofr rL;bfUæ;s.k izekrq% izFkea O;olk;ks¿uUrja iqu% eulk O;olk;L;O;olk;ks¿Fkk ZnuqO;olk;ks tk;rsA ,rkn`'kfu;eo'kknso ;s"kk aiq#"kk.kkfefUnz;eqigra Hkofr rs"kka rsusfUnz;s.k KkukHkkokUeulk¿uqO;olk;ks¿fiukuqHkofl¼%A

U;k;n'kZus euks¿ihfUnz;a ijeL; iFkxqins'kks euksxrèkeZHksnknH;qis;%AHkwrsH;% leqRiUukfu ?kzk.k&jlu&p{kqLRod~&Jks=kkf.k cfgfjfUnz;kf.kxUèk&jl&:i&Li'kZ&'kCn:is"kq fo"k;s"kq ;FkkØea fu;rkfu HkoUR;FkpsekuhfUnz;k.;fi lxq.kkfu ija euLrq u HkkSfrda ukfi lxq.kfeR;=keufl fo'ks"k% Lej.kh;%A vkReu%] vkRefu fo|ekuL; lq[kL; pekula izR;{ka LohfØ;rs ;|fi U;k;n'kZus eul bfUnz;Roa uksDra ijarU=kkUrjs"kq eul bfUnz;RoeH;qixra U;k;n'kZus u izfrf"k¼feR;uqeresoHkorhfr fl¼kUrknkReKkuL; lq[kKkuL;kfi euks:IksfUnz;L; vkRe:is.klq[kLo:is.k ok¿FksZu ;% la;ksx% lokZuqHkofl¼LrLeknso tU;Rokr~izR;{kRoa lwii|r bfr loZa prqjlza izR;{klEc¼a foHkkfrA

izR;{kksithodRokr~ izR;{kkuUrja cgqokfnlEerRoknqiekukr~izkxuqekua rkofUu:I;rs U;k;'kkL=keeZKSfjfr fo'ks"krks¿oèkkj.kh;e~AU;k;'kkL=kL;k¿¿Uohf{kdhR;ijUukekI;uqekuizHkkoknso izfl¼Ôrhfr fofnresofoif'prke~A rFkk p okRL;k;uks fufnZ'kfr okRL;k;uHkk";s&

^izR;{kkxekH;kehf{krL;k¿uq i'pknh{k.keUoh{kk] r;k izorZrbR;kUohf{kdh U;k;fo|k U;k;'kkL=kfefrA*

,rkork izR;{kizek.ksu 'kCnizek.ksu p ;L; rÙoL; ijh{k.kalqlEiUua Hkofr iqu% rL;So rÙoL; iq"VÔFk± fofHkUuSgZsrqfHk;ZnUoh{k.k&euqekukReda foèkh;rs lSo U;k;u;s rkonUoh{kk izksP;rs] vu;k¿Uoh{k;kp ;PNkL=ka izorZrs rnso U;k;'kkL=kfefr Hkk";L; fuxZfyrkFkZ% fl¼ÔfrA;s rkoÙkdZjfldk HkofUr rs rq izR;{kifjdfyreI;FkZeuqekusu cqHkqRlUrbfr izflf¼jI;uqekuxra oSy{k.;eso fo|ksr;frA

( xii )

vuqekuL;kL; y{k.ka U;k;lw=kfn'kk rRiwoZdRofe*fr LohfØ;rsAi zR;{klw=kfeokuqekufu:i.kij s ^vFk rRiwo Zda f=kfoèkeuqeku aiwoZoPNs"koRlkekU;rksn`"V×ps*fr lw=ks¿fi xkSreks¿uqekuy{k.ka rn~foHkkx×plgSo djksfrA dL;kfi rÙoL; y{k.kUuke okpLifrfeJfn'kkO;frjsfdgsrqopueso1 HkofrA vr ,o y{k.kiz;kstua O;ko`fÙkO;Zogkjksok eU;rsA v=k O;ko`fÙkukZe LosrjHksnkuqfefrfjR;H;qixE;rsA LosrjHksnkuqferkSrkon~ oLrquks y{k.keso gsrqHkZofrA

rRiwoZdeuqekufeR;uqekuy{k.ksu lekuklekutkrh;sH;ks¿uqekuaO;ofPN|rsA rRiwoZdfeR;=k f=kèkk foxzg% lEHkonqfDrd%A rkfu iwo±;L; rfnna rRiwoZdfefr izFkeks foxzg%A rs iwo± ;L; rfnna rRiwoZdfefrf}rh;ks foxzg%A rRiwo± ;L; rfnna rRiwoZdfefr r`rh;ks foxzg% izLrqrs¿fLeu~lUnHk s Z LohdÙkq ± 'kD;%A rkfu iwo± ;L; rfnna rRiwoZdfefrizFkefoxzgkèkkjs.kkuqekuL; loZizek.klEc¼Rokr~ leLrizek.kiwoZdRoafl¼Ôfr] ijEij;k loZizek.kkuka izR;{k ,o O;oLFkkukr~ rÙor%izR;{kiwoZdRoesokuqekus izfl¼Ôrhfr è;s;e~A rs }s izR;{ks] iwosZ ;L;rfnna rRiwoZdfefr f}rh;foxzgkuqlkjeuqekuL; izR;{kkRedL;izR;{k};iwoZdRoa fuèkkZ;ZrsA izR;{kkRedijke'kZ:ikuqekuL; iwo± drjs }sizR;{k bfr ftKklk;ke~ egkulknkS fyÄõfyfÄõlEcUèkn'kZuUrkonk|a izR;{ke~]f}rh;×p ioZrknkS èkwekfnfyÄõn'kZukReda izR;{ke~A vuUrja ftKklks%iq#"kL; f}rh;kfYyÄõizR;{kkr~ laLdkjksn~cksèks lfr fyÄõfyfÄõ&lEcUèkLo:ik;k% O;kIr s% Lej.k a tk;rs] Lej.kleuUrj×pfyÄõfyfÄõlEcUèk:iO;kfIrfof'k"VL; èkweknsfyZÄõL; iqu% ioZrsijke'kkZiji;kZ;a izR;{keqitk;rsA ,rnso pjea izR;{ka iwokZH;ka izR;{kkH;ka

1 - vFkZL; iz;kstuL; lk{kkr~ 'kkL=kdk;ZL; rÙoKkuy{k.kL; f=kfoèk;So 'kkL=kizoR;kHkkokr~A rFkk fg] y{k.ka uke O;frjfdgsrqopue~A rf¼ lekuklekutkrh;sH;ksO;ofPN| y{;a O;oLFkki;frA u pkL; èkfeZn'kZueUrjs.k i{kèkeZrk fl¼Ôrhfrrnqin'kZuk; ukeèks;ek=ks.k èkfeZ.kkeqís'k%A ;|fi izfr{k.keqfí"Vk ,o èkfeZ.k%]rFkkfi 'kkL=kkfHklEcUèkijknfi okD;kr~ lefèkxE;Ur bR;qís'kks¿I;qDr%A upkijhf{krks gsrqO;Zfrjsdh prw:iks Hkorhfr ijh{kkI;o';a dÙkZO;kA rLekr~rÙoKkuL;kFkZL; rFkkHkkokr~ =kSfoè;fefrA U;k0Hkk0ok0Vh0 1-1-3 i`0 186

( xiii )

Lej.ksu pkuqx`ghra fyÄõijke'kZ:ikuqekua r`rh;fyÄõijke'kksZ ok HkorhfrU;k;rkRi;Zfonkekdwre~A

v;a O;kfIrfof'k"VoSf'k"VÔkoxkfgKkukRedLr`rh;ks fyÄõijke'kZ,okuqekue~] dFka fyÄõfyfÄõlEcUèkLe`frLo:ia O;kfIrKkua ukuqekufefriz'uks eufl lgtr;korjfrA ;|I;=k dspu fo}kalks fyÄõfyfÄõ&lEcUèkLe`frLo:ia O;kfIrKkua fyÄõfyfÄõlEcUèkn'kZukfnfHkjuqx`áek.k&euqekufefr eUors ija O;kfIrfof'k"VoSf'k"VÔkoxkfgKkukRedL; r`rh;L;fyÄõijke'kZL;SokuqekuRoa U;kÕ;a r`rh;fyÄõijke'kkZuUrjesok¿uqfe&rsjuqekudk;ZHkwrk;k% l×tk;ekuRokfnfr fo'ks"krks¿oèks;e~A

,rkork U;k;n'kZukuqlkja rRiwoZdeFkkZr~ izR;{kiwoZdeuqekufefrfu.khZra HkofrA ija izR;{kiwoZdRofefr rkonuqekuy{k.ka Le`frgsrqHkwrsHkkouk[;s laLdkjs¿frO;kIra laLdkjL;kL; iwoZefi fu;esu izR;{k&L;k{kq..kRokfnfr rq uSok'kÄïuh;e~ iwo± izLrqrkfnfUnz;kFkZlfUud"kksZRiUuaKkue~ bR;kfnizR;{klw=kkr~ KkuL;kfèkdkjkr~ rRiwoZde~ Kkueuqekufe&R;uqekuy{k.kLohdkjs.k laLdkjL; izR;{ktU;Ros¿fi KkuRokHkkoknfrO;kIrs%lqnwjijkgrRokr~A

oLrqrks O;kfIrfof'k"VoSf'k"VÔkoxkfgKkua r`rh;fyÄõijke'kZ&:ieuqekua loZtulkèkkj.kheuqfefr×tu;fr O;kfIrKkutU;×p HkofriQyrks O;kfIrKkuL;kuqekutuus vuqfefrleqRiknus pkfurjlkèkkj.kaegÙoekfo}nÄõukxksikya lqfofnreso] fda cgquk¿uqekukVoha izfo';kuqfefr:ialqiQyefèkxUrqa O;kfIrKkua rkoRlqUnja }kjeLrhfr è;s;e~A lqUnjL;kL;}kjHk wrL; O;kfIrKkuL;kfèkxfrLrq izLrqrsu i×py{k.khukedsuxzUFkjRusuk¿×tlk HkoR;sosfr foKs;e~A

vkpk;ZJhxÄõs'kksikè;k;jfprLrÙofpUrkef.kukedks egkfucUèk%izR;{kkuqekuksieku[k.Ms"kq prqèkkZ foHkDrks¿fLrA egkfucUèkL;kL;kuqeku&[k.MkUrxZra O;kfIri×pdizdj.keso i×py{k.khukEukfi rkfdZdfuogsfurjka izfl¼efLrA u dsoya uS;kf;dk% izR;qr oS;kdj.kk%] osnkfUru%]ehekaldk% fda cgquk lkfgfR;dk vfi O;qfRiRlo% i×py{k.khukedL;kL;

( xiv )

xzUFkL;kè;;ukè;kius¿gegfed;k izoÙkZekuk n';UrsA ,rkork i×py{k.kh&ukEuks xzUFkL; fd;rh yksdfiz;rsR;k×tL;sukocksn~èkqa 'kD;rsA fpUrkef.k&xzUFkL;kuqeku[k.MkUrHkwZrk;k% i×py{k.;k% O;kfIri×pdizdj.k:is.kkfiizfFkrk;k ;|fi Jhj?kqukFkf'kjksef.kjfprk nhfèkfrO;k[;k JheFkqjkukFk&rdZokxh'kfojfprk ekFkqjhO;k[;k p izfl¼k fo|rs ijeu;ksO;kZ[;;ks%lkjY;su O;kfIrjgL;eocksèkf;rqa ;Fkk jgL;kijukeèks;k ekFkqjhO;k[;klkeF;Zekogfr u rFkk nhfèkfrukEuk [;krk Jhj?kqukFkdfofojfprk O;k[;sfrfonq"kkekdwre~ A eU;s vr ,o Jhj?kqukFkf'kjksef.kjfprk;k% i×py{k.kh&O;k[;k;k fuxw<a jgL;eocksèkf;rqa Jhtxnh'kxnkèkjHkV~Vkpk;ZizHkr;ks fo}kalksO;k[;kukFk± izo`Ùkk%A eU; ,rnso izeq[ka dkj.ka ;n~Hkkjrs fofHkUus"kqfo'ofo|ky;s"ouqekuksi;ksfx O;kfIrjgL;a izdk'kf;rqa fo|kfFkZuka ÑrsekFkqjhO;k[;klEofyrk i×py{k.kh ,o ikBÔxzUFk:is.k fuèkkZfjrk fo|rsAekFkqjhO;k[;klesrk;k% i×py{k.;k vfi ikjEifjdi¼R;k fuc¼kfuxÄõkfu>Zfj.khizHk`rhfu uSdkfu O;k[;kukfu lqyHkkfu ijfeekfu O;k[;kukfulkEizrefHkuoksRlkglEiUukukeè;kidkukefi nqjocksèkkfu lfUr]Nk=kk.kkesfHkO;kZ[;kuS% leqidkjLrq dYiukrhrfeokHkkfrA

;|fi JheFkqjkukFkjfprk;k% i×py{k.;k cgqiwoZeesfjdkokLrO;suizks0 Msfu;y gsujh bUxkYl egksn;su 'MATERIALS FOR THESTUDY OF NAVYANYAYA LOGIC' ukeds xzUFks ÑrekÄ~Xy&Hkk"kkO;k[;kua jkjktrs ;=k izks0 bUxkYlegksn;su eqDrd.Bsu LohÑra;r~ ^^cgq"kq fo"k;s"kq uO;U;k;% vjLrqÑrrdZ'kkL=keis{; izÑ"Vreafo|r**1 bfr] ije=kkfi laLÑrPNk=kk.kke~ vkÄ~yHkk"kk;ka lgtk;k%xrsjHkkoknfHk#fpuSZoksnsfrA iQyrks¿èkqukrukuka laLÑrfo|kfFkZuka jk"VªHkk"k;ki×py{k.kha foKkrqa leqRlqdkuka fgrcq¼Ôk jk"VªHkk"kk;keR;Ura Jes.k1. There are number of points where Navya-nyaya appears definitely

superior to Aristotelian logic. Among these are its understandingof conjunction, alternation and their negates and of the class corol-lary of De Morgan's law. Navya-nyaya never confuses the attributeof a class with the attribute of its members.-Introduction of 'Materials for the study of navyanyaya logic'Page No. 2

( xv )

Jhykycgknqj'kkL=khjkf"Vª;laLÑrfo|kihBL;kpk;SZU;kZ;rÙoeeZKS% ÑraO;k[;kua egnqidkjda L;kfnfr es n`<k efr%A

vk;R;kefi fo'ofo|ky;L;kL; ;'kfLouks¿è;kidk'Nk=kk.kkeq&idkjdkeu;k 'kkL=kfu'p;Lo:ia fou;ekfo"dÙkq± lkEizra nqyZHkizk;k.kkaikB~;xzUFkkuka O;k[;kukfnekè;esu izdk'kus lksRlkga izofÙkZ";Ur bfrlek'okl%A

dkSfVY;fn'kk ^vkUohf{kdh=k;hokÙkkZn.Muhfr'psfr** prÏks fo|k%LohÑrk%A v=k iznhiHkwrk;k vkUohf{kdhfo|k;k% loZizFkeeqYys[kks¿H;fgZraiwoZfefr U;k;su fopkjL; loZrks¿H;fgZrRoknwguh;%A yksdfl¼UrkoUU;k;&'kkL=kL;kH;fgZrRoÄïsukfi dfouk izdk'k;rk rF;eso nf'kZre~&

izk;% dkO;SxZfyro;l% ikf.kuh;kEcqjk'ks%AikjKL;kI;ifjdfyrU;k;'kkL=kL; iqal%AAoknkjEHks xfnrqeulks okD;esda lHkk;kaAizàk ftàk Hkofr fd;rha i'; d"VkeoLFkke~AA

oLrqr% U;k;'kkL=kkè;;usu fou;lEiUukuka fo|kfFkZuka fonq"kk×prkn`'kefurjlkèkkj.ka okXoSHkoekfoHkZoR;so ;su lnfl fo"k;foospulUnHksZok.kh dFkefi u L[kyrhfr fu'pizpe~A ,oUU;k;'kkL=kços'k}kjHkwrk;k%i×py{k.;k% jk"VªHkk"k;kfi jgL;a foKk;kLekda fo|koUr'Nk=kk vfifonq"kka fuogs okndkS'kyeklk| u;fou;laofyrk% izlUu'kkL=kkFkkZ% JhlEiUukuwua izflf¼a izkIL;Urhfr uhfrlkjopusukusu 'kqHkdkeukefo"dqoZu~LokfHkereqilagjkfe &

u;foØelEiUu% lwRFkkuf'pUr;sfPNª;e~Au;L; fou;ks ewya fou;% 'kkL=kfu'p;%AAfou;ks ghfUæ;t;Lr|qDr% 'kkL=ke`PNfrArfUu"BL; fg 'kkL=kkFkkZ% izlhnfUr rr% fJ;%AA bfrA

izks0 okpLifr mikè;k;%dqyifr%

Jhykycgknqj'kkL=khjkf"Vª;laLÑrfo|kihBe~Ukonsgyh&110016

( xvi )

uRok uUnulwuqlqUnjina Le`Rok xqjksjknjk&nqohZe.Mye.Mukf;r;'kksjk'ksj'ks"kk fxj%AlkjY;ksDR;frn{kekFkqfjÑrO;kfIrizi×pkofy&O;k[;kekruqrs lq/kdjlqr% rks"kk; fo|kfFkZuke~AA

PREFACEuwruty/j#p;s xksio/wVhnqdwypkSjk;A

rLeS Ñ".kk; ue% lalkjegh#gL; chtk;AA

The importance of inference is well-known all over theworld. When Lord Shree Krishna introduces himself in the Geetaas "Vada"1 , then he makes an indication towards pure Shastricdiscussions. Shastric discussions enable to reach that decision whichis beneficial to protect and preserve humanity and society. Thesediscussions are more or less based on different types of infer-ences or Anumana. Some of the common instances of inferencedescribed in the Shastric context are mentioned below. This is toexplore the actual meaning of Anumana and importance of theco-existence rule2 or Vyapti regarding Anumana.

1. When we see black clouds in the sky during rainy days,then we infer that it may rain

3. Similarly, when we see ants

1. okn% izonrkege~A xhrk v010 'yks0 32 i`0 2562. ;=k èkweLr=k r=kkfXufjfr Lkkgp;Zfu;eks O;kfIr%A r0la0 i`0 49

;=k èkweLr=k r=kkfXu% bfr O;kIrsjfHku;%A lkgp;Zfu;e% bfr y{k.ke~A r0la0nh0i`0 255

3. iwo± dkj.ke~] r}r~] rfŠÄõde~_ ;Fkk es?kksUufrfo'ks"ks o`"V~;uqekue~A U;k0 lw0o`0 i`0 16iwoZofnfr&;=k dkj.ksu dk;Zeuqeh;rs] ;Fkk es?kksUuR;k Hkfo";fr o`f"VfjfrAU;k0 lw0 Hkk0 1-1-5 i`0 291mnkgj.ke~& es?kksUuR;k Hkfo";fr o`f"Vfjfr dkj.ksu dk;kZuqekue~A dFka iqujL;iz;ksx%\ o`f"VeUr ,rs es?kk% xEHkhjèokuoÙos lfr] cgqcykdkoÙos lfrvfpjizHkkoÙos p lfr mUurRokr~] rnU;o`f"VeUes?kofnfrA U;k0 lw0 Hkk0 ok01-1-5 i`0 295

( xviii )

moving in a chain, carrying their eggs, we are again able toinfer the possibility of rain.

2. In the rainy season when we see flooded rivers, then weinfer the fact that some where in the upper reaches, therewas rainfall

4.

3. In earth there is earth-ness and because earth is also a sub-stance (Dravyam) so in earth substance-ness also exists.Knowing this, we can infer substance-ness in earth through

4. vuqekuL; =kSfoè;a iwoZeqDre~] r=k f=kfoèkL;kizkek.;s lkfèkrs¿uqekueizek.keFkkZr~fl¼feR;k'k;susne~A vuqekue~ vuqekuRosukfHkere~] u izek.ka izfefrdj.ke~]O;fHkpkjgsrqdRokr~A r=k f=kfoèks O;fHkpkja n'kZ;fr] jksèksR;kfnukA unho`¼Ôkfiihfydk.Ml×pkjs.k e;wj#rsu p o`"VÔuqekua f=kfoèkeqnkgj.ka u lEHkofr]unhjksèkkèkhuunho`¼Ôk vkJ;ksi?kkrkèkhufiihfydk.Ml×pkjs.k euq";drZde;w&j#rln`'k#rsu O;fHkpkjkr~A fiihfydk.Ml×pkjL; o`f"VgsrqRokfHkizk;s.ksne~AvFkok y{k.klw=ks iwoZor~ iwoZdkyhulkè;kuqekide~] 'ks"konqÙkjdkyhulkè;kuq&ekide~] lkekU;rks n`"Va fo|ekulkè;L;kI;uqekidfeR;FkZ bR;k'k;%A ,rsu=kSdkfydlkè;kuqekidRoa u lEHkofrAijs rq fiihfydk.Ml×pkjs.kkR;Urks"ekuqekue~] rr'p egkHkwr{kksHkkuqekue~]rL; p of"VgsrqRokÙksu o"VÔuqekufefr onfUrA ,oeU;=kkfi O;fHkpkj'kÄïklEHk&oknO;fHkpkjfu'p;L;kuqfefrgsrksjso nqyZHkRokr~ rRizkek.;a u lEHkorhR;k'k;%AlekèkÙksµ vuqekukizkek.;a u ;qDre~] ,dns'kjksèktunho`¼sL=kkltfiih&fydk.Ml×pkjkUe;wj#rln`'k#rkPp fyÄõhHkwrkuka unho`¼Ôknhuka fHkUuRokUunks"k%A U;k0 lw0 o`0 2-1-35&36 i`0 92&93uk;euqekuO;fHkpkj%A vuqekus rq [kYo;euqekukfHkeku%A dFke~\ ukfof'k"VksfyÄõa HkforqegZfrA iwoksZndfof'k"Va [kyq o"kksZnda 'kh?kzrjRoa ÏksrlkscgqrjiQsuiQyi.kZdk"Bk¿¿fncgqy×pksiyHkeku% iw.kZRosu u|k mifj o`"Vks nsobR;uqfeuksfr] uksndo`f¼ek=ks.kAfiihfydkizk;L;k.Ml×pkjs Hkfo";fr o`f"VfjR;uqeh;rs] u dklkf×pfnfrA usnae;wjokflra] rRln`'kks¿;a 'kCn%] bfr fo'ks"kkifjKkukfUeF;k¿uqekufefrA ;Lrqln'kkr~ fof'k"VkPNCnkr~ fof'k"Va e;wjokflra xÞ.kkfr rL; fof'k"Vks¿FkksZ xÞ;ek.kksfyÄõe~A ;Fkk likZnhukfefrAlks¿;euqekrqjijkèk%] ukuqekuL;_ ;ks¿FkZfo'ks"ks.kkuqes;eFkZefof'k"VkFkZn'kZusu

cqHkqRlr bfrA U;k0 lw0 Hkk0 2-1-36 i`093

( xix )

the knowledge of earth-ness5.

4. Every knowable object in the World can be expressed bythe use of words and is at the same time, a subject matter ofknowledge. Thus, if any one has cognizance of the charac-teristic (in an object) of being a subject matter of knowl-edge (Jneyatva), then it is possible to infer the presence ofthe characteristic of being capable of expression by words(Vachyatva). Just as Vachyatva can be inferred fromJneyatva, in the same fashion, Jneyatva can also be inferredfrom Vachyatva

6.

5. Every object has a defining characteristic that enables us toidentify it. For example, the substance earth has a definingcharacteristic of smell. In this way, through the knowledgeof earth’s defining characteristic (smell), we can infer that‘earth is different from all things other than earth

7.’

6. In the mountains, when people see the thick line of smokeemanating from the base of the mountain, then they can in-fer that there is fire on the mountain

8.

7. When we see the sunset in the west in the evening and againwhen we see in the next morning the rising Sun in the east,then it is possible to infer that during the night there wasrelative movement between the Earth and the Sun

9,

5. lkekU;rks n`"Va dk;Zdkj.kfHkUufyÄõde~] ;Fkk i`fFkohRosu nzO;Rokuqekue~AU;k0 lw0 o`0 i`0 16

6. vFkok iwoZe~ vUo;%] r}r~ dsoykUo;hR;FkZ%] ;Fkk vfHkèks;a izes;Rokr~ bR;kfnAU;k0 lw0 o`0 i`0 17

7. 'ks"kks O;frjsd%] r}r~] dsoyO;frjsdhR;FkZ%] ;Fkk i`fFkoh brjsH;ks fHk|rsxUèkoÙokfnR;kfnA U;k0 lw0 o`0 i`0 17

8. lkekU;rks n`"Ve~] vUo;O;frjsfd] ;Fkk ofÞueku~ èkwekfnR;kfnA U;k0 lw0 o`0i`0 17

9. lkekU;rks n"Ve~] ozT;kiwoZde~ vU;=k n"VL; vU;=k n'kZufefrA rFkk pkfnR;L;ArLeknLR;izR;{kk¿I;kfnR;L; ozT;sfrA U;k0 lw0 Hkk0 2-1-36 i`016

( xx )

All the above mentioned instances of inference rely on aspecific rule of association which is called 'Vyapti' in Nyaya-Darshan. Before every inferential cognition, essentially we needthe knowledge of the 'Hetu' or middle term in three phases10 . For

vijs iqueZU;UrsµlkekU;rks n`"Ve~ vkfnR;L; xR;uqekufefrA rÙkq u cq¼ÔkegsdFkeuqeh;rs bfrA ;fn rkor~~ xfrekukfnR; bfr vuqeh;rs] rr~ dsu izfri|rs\u ákfnR;xrs% fdf×pr~ lEc¼a fyÄõefLrA u pklEc¼ks¿FkksZ¿uqekrqa 'kD;rsArFkk p lo± losZ.kkuqeh;srA vFkkfi ns'kkUrjizkfIrfyZÄõfefr\ rUu] vn`"VRokr~Au fg lforq% df'pr~ ns'kkUrjizkfIra i';frA ns'kkUrja [kyq vkdk'kns'kks fnXns'kksok Hkosr~A mHk;a pkizR;{ke~A u pkU;k xfrjfLrA rLekís'kkUrjizkfIrn'kZue;qDre~AloZ=k [kYo;ekfnR;L; e.Myeso dsoyeqiyHkrsA u p oLrqek=kn'kZuknuqekua;qDre~A vfi p dsufpr~ izdkjs.kkfnR;L; xfr% 'kD;k æ"Vqe~] miyfCèk&y{k.kizkIrRokr~A u iqunsZ'kkUrjizkfIrfuZR;erhfUæ;Rokr~A u fg dnkfpnfiizR;{kkizR;{ko`fÙk% la;ksxks Hkofr izR;{k%A vFk nsonÙkL; ns'kkUrjizkfIr&n'kZusukfnR;L; xR;uqekua lkekU;rks n`"Vfefr eU;ls] u dsoyekfnR;L;lokZFkkZuka xR;uqekuesrr~A rfgZ Hkokufi xPNrhR;soa dLekr~ ukuqfeeh"ks\uSosne~ vkfnR;xR;uqekua lk{kkr~A fda rfgZ\ ns'kkUrjizkfIreuqek; r;kxR;uqekufeR;nks"k%A ns'kkUrjizkfIrekukfnR;ks æO;Ros lfr {k;o`f¼izR;;k&fo"k;Ros p çkÄ~eq[kksiyH;Ros p rnfHkeq[kns'klEcUèkknuqRiUuiknfogkjL;ifjo`R; rRizR;;fo"k;Rokr~] e.;kfnor~A e.;knkosrr~ loZefLrA l pns'kkUrjizkfIreku~ A ,oa pkfnR;%A rLekís'kkUrjizkfIrekfufrA vu;k rqns'kkUrjçkIR;k vuqfer;k xfrjuqeh;rs bfrA ns'kkUrjçkfIreÙos ok lkèkue~(vuqekue~)µ ns'kkUrjçkfIrekukfnR;%] vpyp{kq"kks O;oèkkukuqiiÙkkSn`"VL; iqunZ'kZukfo"k;Rokr~A nsonÙkofnfrA U;k0 lw0 Hkk0 ok0 1-1-5 i`0296

10. rkfu rs rr~ iwo± ;L; rfnna rRiwoZde~A ;nk rkuhfr foxzg%] rnkleLrçek.kkfHklEcUèkkr~ loZçek.kiwoZdRoeuqekuL; of.kZra HkofrA ikjEi;sZ.kiquLrr~ çR;{k ,o O;ofr"Brs bfr çR;{kiwoZdRoeqDra HkofrA ;nkfi foxzg%rs }s iwosZ ;L;sfr] rs }s çR;s{ks iwosZ ;L; çR;{kL; rfnna rRiwoZda çR;{kfefrAdrjs }s çR;{ks\ fyÄõfyfÄõlEcUèkn'kZuek|a çR;{ke~] fyÄõn'kZua p f}rh;e~AcqHkqRlkorks f}rh;kr~ fyÄõn'kZukr~ laLdkjkfHkO;DR;uUrjdkya Le`fr%]Le`R;uUrja p iqufyZÄõn'kZue;a èkwe bfrA rfnnefUrea çR;{ka iwokZH;kaçR;{kkH;ka Le`R;k pkuqx`áek.ka fyÄõijke'kZ:ieuqekua HkofrA U;k0 lw0Hkk0 ok0 1-1-5 i`0 292

( xxi )

example, if we infer fire on the mountain, then on the mountain,we first see, a thick line of smoke. This is the first phase knowl-edge of 'Hetu' or middle term. After seeing the smoke, we knowthat in this smoke there is a specific rule of coexistence with fire.This is the second knowledge phase of 'Hetu'. After knowledgeof this specific rule of coexistence with fire in smoke, we becomeable to gain the third knowledge phase i.e. 'smoke (the Hetu inthis case) being characterized by the coexistence rule (Vyapti),exists on the mountain'.

In reality this third knowledge is called inference (Anumanamor Paramarsha)11 which is principal cause of inferential cognitionor Anumiti.

egkulknkS èkwekXU;ksO;kZIrkS x`áek.kk;ka ;n~èkweKkua rnkfnee~A i{ks ;n~èkweKkuarn~ f}rh;e~A v=kSo ofÞuO;kI;Rosu ;n~èkweKkua rÙk`rh;e~A bneso fyÄõijke'kZbR;qP;rsA r0l³0 i`0 75egkuls ;n~èkweKkua rr~ çFkee~A ioZrknkS i{ks ;n~èkweKkua rn~f}rh;e~A rr% iwo±x`ghrka èkwekXU;ks% O;kfIra Le`Rok ;=k èkweLr=kkfXu% bfr r=kSo ioZrs iquèkwZeaijke`'kfr vLR;=k ioZrs¿fXuuk O;kIrks èkwe bfr rfnna èkweKkua r`rh;e~A r0Hkk0i`0 111

11. fyÄõfyfÄõlEcUèkLe`frfyZÄõn'kZua osfr lUnsg%A ,ds rkon~ o.kZ;fUrfyÄõfyfÄõlEcUèkLefrjuqekuferjSfyZÄõfyfÄõlEcUèkn'kZukfnfHkjuqxáek.kkA vijsiqueZU;Urs fyÄõijke'kksZ¿uqekuferjSjuqxáek.k bfrA o;a rq i';ke%] loZeuqekue~]vuqfersLrUukUrjh;dRokr~ A çèkkuksiltZuHkkofoo{kk;ka rq fyÄõijke'kZbfr U;kÕÕke~ A d% iquj=k U;k;%\ vkuUr;ZçfrifÙk%A ;Lekr~ fyÄõijke'kkZr~vuUrja 'ks"kkFkZçfrifÙkfjfr] rLekr~ fyÄõijke'kksZ U;kÕÕk bfrA Le`fruZçèkkue~A fda dkj.ke~\ Le`R;uUrjeçfriÙks%A u fg Hkofr ;=k èkweeæk{kar=kkfXueæk{ke~ bfrA ,rL;k'p Le`rsjuUrja rLeknfXufjfr 'ks"kkFkZxzg bfr;qDra oDrqe~A rLekr~ Le`R;kuqx`áek.kks fyÄõijke'kksZ¿Hkh"VkFkZçfrikndksHkofrA U;k0 lw0 Hkk0 ok0 1-1-5 i`0 293uuq Hkorq çR;{k};iwoZd% laLdkjks¿uqekue~] rsukfi 'ks"kks¿FkksZ¿uqekL;r bR;rvkgµLe`frgsrq% ukuqfefrgsrqfjR;FkZ%A ifjgjfrµuS"k nks"k bfrA fof'k"VKkuafoKkue~ fo'ks"k'p Le`rsjU;Roe~] u ghfUæ;kFkZlfUud"kksZRiUua Kkua Le`fr%ArL;k% laLdkjek=kçHkor;k vU;LeknuqRiÙks%A rsu p Kkusu Lodkj.ka fo'ksf"kre~]çR;{klw=ks ;r bR;è;kgkjkr~A rLekfngkfi Lodkj.kfo'ks"kda Le`rsjU;n~

( xxii )

In the beginning of this preface, I have purposely mentionedmany examples of inferential cognition. Each example denotes adifferent type of inferential cognition.

The first example is different because in these types ofinferential cognition, we infer objects through their cause12 . Herethe black cloud is the cause of rain. According to Nyaya-Darshanthese kinds of inferences are named 'Poorvavat'.

foKkuefèkÑre~A u p laLdkj% çR;{kiwoksZ¿fi rkn`'kKkudkj.kfefr u rL;çlÄõ bR;FkZ%A U;k0 lw0 Hkk0 ok0 Vh0 1-1-5 i`0 313

12. iwoZofnfr&;=k dkj.ksu dk;Zeuqeh;rs] ;Fkk es?kksUuR;k Hkfo";fr o`f"VfjfrAU;k0 lw0 Hkk0 1-1-5 i`0 291mnkgj.ke~& es?kksUuR;k Hkfo";fr o`f"Vfjfr dkj.ksu dk;kZuqekue~A dFka iqujL;iz;ksx%\ o`f"VeUr ,rs es?kk%] xEHkhjèokuoÙos lfr] cgqcykdkoÙos lfrvfpjizHkkoÙos lfr mUurRokr~ rnU;o`f"VeUes?kofnfrA U;k0 lw0 Hkk0 ok0 1-1-5 i`0 295d ,oekg dkj.kn'kZukr~ dk;kZfLrRoa izfri|rs bfr\ dks ok czohfr ;=k dkj.kar=k dk;ZfefrA dk;± rq dkj.kfo'ks"kRosuksi;qDra xq.kHkwreuqeh;rs bfr lw=kkFkZ% AU;k0 lw0 Hkk0 ok0 1-1-5 i`0 294;|fi dkj.kek=ka O;fHkpjfr dk;ksZRikne~] rFkkfi ;kn`'ka u O;fHkpjfr r=kfuiq.ksu çfri=kk HkforO;e~A vU;Fkk èkweek=kefi ofÞulÙkka O;fHkpjrhfr uèkwefo'ks"kks xedks Hkosr~A jlkæwikuqekus rq oSukf'kdkukekikfnra dkj.kkr~dk;kZuqekueLekfHk%A vfi pkUR;rUrqla;ksxkuUrja iVks tk;rs r=kkfi 'kD;adkj.kkr~ dk;kZuqekue~A ;nk [kYo;eU;r ,oksn~cq¼laLdkjks O;kfIrLe`freku~vfojysf"orjs"kq rUrq"kq vUR;rUrkoqRiUuk;ka fØ;k;kfefUæ;lfUud"kkZr~ çFkeesoijke`'kfr rFkk ps;fefr] rnSo fØ;krks foHkkx bR;sd% dky%A vFk ;nkfoHkkxkr~ iwoZla;ksxfouk'k%] rnk ijke'kkZr~ rLekno';EHkkfoiVfof'k"Vs;afØ;sR;uqekuksRikn bR;sd% dky%A vFkkUR;L; rUrksLrUrqla;ksx%] vFk iVksRikn%]r=k :ik|qRikn%] vFk çR;{kn'kZue~ bR;uqekuksRiknL; ijLrkPprqFkZ{k.ks çR;{ke~A;fn rq fØ;ksRiknkuUrjekykspufe";rs] rFkkfi r`rh;s {k.ks çR;{kL; mRikn bfrukuoljeuqekue~A vfi p cfèkjks eqjteq[kefHkgR; Loikf.kukfHk?kkrknso'kCndkj.kkr~ rr~ dk;± 'kCna fu%'kÄïeuqfeehrsA ,oeU;kU;fi dkj.kkr~ dk;kZuqekukfumQguh;kuhfrA U;k0 lw0 Hkk0 ok0 Vh0 1-1-5 i`0 316

( xxiii )

The second example is different because in these types ofinferential cognition, we infer things through their product or re-sult. In the given example, the flooded river is a product or resultof rain. According to Nyaya-tradition these types of inferencescalled 'Sheshavat'13 .

The third example is different because in these types ofinferential cognition, we infer any object through those types ofthings which are neither the cause of that item nor its product orresult. In the given example earth-ness or Prithveetva is neitherthe cause of substance-ness or Dravyatva nor its product or re-sult. In Nyaya-Darshan these kinds of inferences are mentionedas "Samanyatodrishta"14 .

Kevalanvayee means that inference which occurs onlythrough the knowledge of 'invariable accompaniment of the Hetu(middle term) by Sadhya (major term). In such cases, the Sadhyaand Hetu are such that their negation is not possible. This way thefourth example is based on the Kevalanvayee inference where weinfer Vachyatva through knowledge of Jyeyatva.

Kevalvyatirekee means that inference which occurs onlythrough the knowledge of 'invariable accompaniment of theSadhyabhava (negation of major term) by the Hetvabhava (nega-tion of middle term). The fifth example is based on this explana-13. u|k% iw.kZRoa 'ks"konqnkgj.ke~A dFka iquuZnhiwjks u|ka orZeku mifj o`f"VeUra

ns'keuqeki;fr] O;fèkdj.kRokr~\ uksifjo`f"Veís'kkuqekua unhiwj%A fda rfgZ\u|k ,oksifjo`f"Veís'klacfUèkRoeuqeh;rs unhèkesZ.kSoA mifjo`f"Veís'klEcfUèkuhunh 'kh?kzrjÏksrLRos lfr iQydk"BkfnoguoÙos p lfr iw.kZRokr~rnU;o`f"VeRiw.kZunhor~ bfrA Hkfo";fr] Hkwrk osfr dkyL;kfoof{krRokr~ ;%df'pr~ dky mikns;% bfrA U;k0 lw0 Hkk0 ok0 1-1-5 i`0 295

14. LkkekU;rksn`"Va uke vdk;Zdkj.kHkwrsu ;=kkfoukHkkfouk fo'ks"k.ksu fo'ks";ek.kksèkehZ xE;rs] rr~ lkekU;rksn"Ve~A ;Fkk cykd;k lfyykuqekue~A dFka iqucZykd;klfyykuqekue~\ ;kokuL; ns'kks cykd;ktgn~o`fÙkRosu çfl¼ks Hkofr]rkoUreUrHkkZO; o`{kkfndeFk± i{khÑR; cykdkoÙosu lkèk;frA U;k0 lw0 Hkk0ok0 1-1-5 i`0 295

( xxiv )

tion of Sheshvat where we infer 'earth is different from all objectsdifferent from earth through the knowledge of smell.

Those inferences are termed 'Anvayavyatirekee' which occur through both the knowledge of 'invariable accompanimentof the Hetu (middle term) by sadhya (major term) and also theinvariable accompaniment of the Sadyabhava (negation of majorterm) by Hetvabhava (negation of middle term)

Some Nyaya-philosophers explain the three wordsPoorvavat, Sheshvat and Samanyatodrishta differently15 . Accord-ing to these thinkers, the meaning of 'Poorvavat' is 'Kevalanvyee',the meaning of 'Sheshvat' is Kevalavyatirekee and 'Samanyato-drishta' is used for 'Anvayavyatirekee'. ‘Samanyatodrishta is alsoused to denote a common type of inference like in the seventhexample wherein the Sadhya (movement in the night) is naturallyinferred from the Hetu (setting in the West at night and rising in theEast at dawn).

There may be different meanings of Poorvavat, Sheshavatand Samanyatodrishta according to different scholars, but it isvery clear that in each case of Anumanam, the cognition of Vyaptior rule of co-existence (between the Sadhya and Hetu) is veryimportant. To understand this co-existence rule or Vyapti, it isnecessary to arrive at a meaningful definition.

Although there are many definitions of Vyapti or co-exist-ence rule, we can categorise these definitions mainly into two inthe light of Nyaya traditions. Poorva-Paksha and Uttar-Paksha.

15. f=kfoèkfefrA vUo;O;frjsdh] vUo;h O;frjsdh psfrA r=kkUo;O;frjsdhfoof{krrTtkrh;ksiiÙkkS foi{kko`fÙk%] ;Fkk vfuR;% 'kCn% lkekU;fo'ks"koÙoslR;Lenkfnckádj.kçR;{kRokr~ ?kVkfnofnfrA vUo;h foof{krrTtkrh;o`fÙkRoslfr foi{kghu%] ;Fkk lokZfuR;RookfnukefuR;% 'kCn% ÑrdRokfnfrA vL; fgfoi{kks ukfLrA O;frjsdh foof{krO;kfiRos lfr li{kkHkkos lfr foi{kko`fÙk%];Fkk usna thoPNjhja fujkRede~] vçek.kkfneÙoçlÄõkfnfrA U;k0 lw0 Hkk0ok0 1-1-5 i`0 294

( xxv )

Poorva-Paksha definitions are mainly based on the five famousdefinitions of Poorva-paksha-Vyapti which are commonly called"Pancha-Lakshanee, or “Vyapti Panchak” in Nyaya tradition.

These five definitions of Vyapti are—

1. Saadhyaabhavaadhikarna-niroopita vrittitvaabhaava. 16

2. Saadhyavadbhinna-sadhyaabhaavavadavrittitva. 17

3. Saadhyavatpratiyogikaanyonyaabhaavasaamaanaa-dhikaranya.

18

4. Sakala-saadhyaabhaavavannishthaabhaavapratiyogitva. 19

5. Saadhyavadanyaavrittitva. 20

Among the above mentioned definitions of Vyapti, only thefourth definition is related to Vyatireka Vyapti - this means VyatirekSahachar [Invariable accompaniment of the Sadhyabhava (nega-tion of major term) by Hetvabhava (negation of middle term)]based Vyapti. The remaining definitions are related to Anvaya-Vyapti or Anvaya-Sahachar [Invariable accompaniment of Hetu(middle term) by Sadhya (major term)] based Vyapti.

The first Vyapti definition is different from the second, thirdand fifth definitions due to the difference between Atyantaabhava(Simple negation) and Anyonyabhava (Mutual negation) as usedin different definitions. In the first definition, simple negation(Atyantabhava) is included whereas in the second, third and fifthdefinitions, mutual negation is used.

16. uUouqfefrgsrqO;kfIrKkus dk O;kfIr%\ u rkonO;fHkpfjrRoe~A rf¼ ulkè;kHkkoono`fÙkRoe~A O;k0 l0 lk0] fp0] i`0163

17. lkè;of‰Uulkè;kHkkoono`fÙkRoe~A O;k0 l0 lk0] fp0] i`017918. lkè;oRizfr;ksfxdkU;ksU;kHkkoklkekukfèkdj.;e~A O;k0 l0 lk0] fp0] i`022319. ldylkè;kHkkoofUu"BkHkkoçfr;ksfxRoe~A O;k0 l0 lk0] fp0] i`022620. lkè;onU;ko`fÙkRoa okA O;k0 l0 lk0] fp0] i`0244

( xxvi )

Between the third and fifth definitions of Vyapti, there isonly one difference. In the third definition, Adhikaranatva or lo-cus-ness is included but in the fifth definition of Vyapti, it is notaccepted as its component.

All these five definitions of Vyapti are the elaborated formof Avyabhichritatva which means the absence of a particular fault(Vyabhichara) in the middle term which is associated with the majorby a co-existence rule.

According to preliminary books of Nyaya-Vaisheshika Phi-losophy like Tarkasangraha, Tarkamrita etc., the definition ofVyapti is Saahacharya-Niyama 21 or ‘co-existence rule” which isrequired in the Hetu or middle term. However, apart from God,common people are not able to see all those places where Hetuor middle term exists and Sadhya or major term also exists. Soinstead of Saahacharya-Niyama or rule of coexistence as a posi-tive definition, the absence of Vyabhichara is accepted as the de-fining attribute of Vyapti. This is the genesis of the five Poorva-Paksha definitions of Vyapti.

For example, if we accept Saahacharya-Niyama as Vyaptiand infer the fire on the mountain through the thick line of smoke,then before inference of fire, it is not possible to cognize all loca-tions of fire and smoke coexistence to confirm the rule of co-existence (because even one contrary instance could potentiallybreak the rule and thus disallow inferential cognition). However,when we accept the negation of Vyabhichara as Vyapti, it meansthat in Hetu (middle term), there exists the negation of the co-existence with Sadhyaabhava (non-existence of major term). Inthe mentioned instance of inferring fire using the knowledge ofsmoke, it is common experience that Hetu i.e. smoke never existsin the locus of the non existence of fire. Thus, rather than estab-lishing the existence of Vyapti in a positive manner, it is more aptto establish it by negation. It is common to experience that the

21. ;=k èkweLr=k r=kkfXufjfr Lkkgp;Zfu;eks O;kfIr%A r0la0 i`0 49

( xxvii )

negation of co-existence of Smoke or Hetu (middle term) withSadhyabhava i.e. Vahnyabhava (non-existence of major term i.e.fire). By choosing to define Vyapti by negation, it is possible toarrive at a more practical and meaningful description of inference.

It becomes clear that that the statement ‘where ever there issmoke there is fire’, implies automatically that ‘there is never smokewhere there is no fire.’ Keeping this view this mind, the first defi-nition of Vyapti in the Panchalakshani text is mentioned by therenowned Philosopher of Navya-Nyaya, Acharya GangeshUpadhyaya as “Saadhyaabhaavavadavrittitvam”.

All these five definitions are meant to be defining the properform or Svaroop23 of Vyapti. Thus, it is proposed that we treatthese definitions as the real form of Vyapti. Also, because thesedefinitions are existing in Saddhetu (or uncorrupted Hetu), so thesedefinitions are Tatastha or marginal definitions of Saddhetu.

If this definition does not exist in Saddhetu, then we can saythat the definition is faulty. That particular fault is named in theNyaya-Vaisheshika tradition as Avyapti (non applicability of adefinition to a portion of the defined space). In the same way, ifthis definition of Vyapya or Saddhetu also exists in Asaddhetu (orcorrupted Hetu), then also it becomes faulty and this fault knownas Ativyapti (Unwarranted extension of a definition to things notintended to be defined by it). When any definition does not existin or apply to the defined space at all, then this definition becomesunacceptable due to the fault named Asmbhava (Impossibility).According to Nyaya-Vaisheshika view, any definition must be freefrom all the above mentioned three faults24 . 23. lekjCèkkuqekuçkek.;ijh{kkdkj.khHkwrO;kfIrxzgksik;çfriknufunkua O;kfIr&

Lo:ifu:i.kekjHkrs] uuq bR;kfnukA O;k0l0lk0] nh0 i`0 159vuqekuçkek.;a fu:I; O;kfIrLo:ifu:i.kekjHkrs uuq bR;kfnukA O;k0l0lk0]ek0 i`0158

24. nw"k.k=k;jfgr/eZL;So y{k.kRoL; o{;ek.kr;kA r0la0nh0uh0 i`0 16

( xxviii )

In the Shastric tradition, whenever we accept any definitionof anything then at first we carefully examine it for the existence ofthe above mentioned three faults. In the present context, theSaddhetu definition “Saadhyaabhaavaadhikarana niroopitavrittitvaabhaava” is not faulty because its application in Saddhetu—smoke (when used to infer fire) is certain and its non-applicationin Asaddhetu—fire (when used to infer smoke) is also very clear.In this way the definition of Vyapya or Saddhetu appears to befree from all three faults i.e. Avyapti, Ativyapti and Asambhava.

When we infer fire on the mountain by a thick and constantline of smoke, then here smoke is Saddhetu. Locus of thisSaddhetu—smoke is never seen as the locus of Saadhyabhava—negation of Sadhya—fire. Always, whichever becomes the locusof negation of Sadhya—fire or Sadhyabhava, on that particularlocus Sadhana—smoke never exists. This non-existence is thedefinition of Vyapti or Vyapya or Saddhetu.

We are able to say that the application of the first Vyaptidefinition i.e. “Saadhyaabhaavaadhikarana niroopitavrittitvaabhaava— ( in this case - non- existence of smoke in lo-cus of negation of fire) is correct. Through this application it ap-pears that this definition of Vyapti is free from Avyapti andAsambhava errors.

To decide that this definition is free from Ativyapti errortoo, we examine the non-application of it in Asaddhetu. When weinfer on mountain smoke after seeing higher flames of fire on themountain, then here fire is Asaddhetu. Locus of this Asaddhetu—fire is seen in so many places coinciding with the locus ofSadhyabhava—negation of Sadhya—smoke. An example is aheated iron ball where there is fire (Hetu) but no smoke (Sadhya).Thus, if in any single locus we find the negation of smoke—Dhoomabhava—Sadhyabhava and fire—Vahni—Hetu together,then the Hetu-fire coexists with negation of smoke Sadhyabhava.Because the Hetu—fire exists in the locus of the negation of

( xxix )

smoke—Sadhyabhava (like in the case of a heated iron-ball),thus we cannot say in any way that Hetu fire does not exist in thelocus of negation of smoke. Thus, an Asaddhetu is not coveredby the definition which suggests it being free from the fault ofAtivyapti.

In the same way, it is possible to suggest the apparent er-rorless-ness of each of the five Vyapti definitions and if anywherethere appears to be error, to try to resolve them appropriately.This specific process is also accepted in the Panchalakshani textby the different reputed scholars including Acharya MathuranathTarkavageesha, the author of Mathuri or Rahasya commentaryon the Chintamani of Acharya Sh.Gangesha Upadhyaya.

There is however one identifiable fault in these five defini-tions of Vyapti. All the five Vyapti definitions are not existing in theSaddhetu—Jneyatva25 which is used to infer Vachyatva (asdesribed earlier in the preface). For example in pot, cloth etc.,because everywhere the Sadhya (major term) Vachyatva (abilityto express in words) is present, so we cannot find Sadhyabhava—(negation of Vachyatva) anywhere. In the Kevalanvayee infer-ence, it is not possible to determine the negation of the Sadhyaand hence, the five negation based definitions of Vyapti becomeinapplicable. In this manner, these five definitions of Vyapti are notacceptable due to the Avyapti error in this enstence.

To avoid this error, the Siddhanta Lakshana or final ac-cepted definition of Vyapti was proposed by Acharya Sh.Gangesha Upadhyaya in the text of the Chintamani. The final defi-nition of Vyapti is given below—

“Pratiyogyasamaanaadhikarana - Hetusamaanaa-dhikarana - Atyantaabhaava Pratiyogita Anavachchhedako yo

25. dsoykUof;U;Hkkokr~A O;k0 l0 lk0] fp0] i`0262lokZ.;so y{k.kkfu dsoykUoÕ;O;kIR;k nw"k;fr& dsykUof;U;Hkkokr~ bfrAO;k0 l0 lk0] fp0ek0 i`0262

( xxx )

Dharmah Taddharmaavachchhinnena yena-kenapi samamSaamaanadhikaranyam.” 26

In other words, we can define this Sidhanta Vyapti as “Hetu-Vyaapaka Saadhya-Saamaanaadhikaranyam.” (co-existence in thelocus of the Sadhya that is Vyapaka or overcovering of Hetu). Inthis Siddhanta-Vyapti definition, nowhere is “Sadhyabhava” (ne-gation of Sadhya) mentioned and so it is free from above givenAvyapti error in the Kevalanvayee Hetu - Jneyatva.

Concluding the preface, I want to clarify that if we havemastery in Anumanam or the inference process through properknowledge of texts like the Panchalakshani (Five definitions ofVyapti), then we can achieve our aims in life easily because ourevery aspect of living is surrounded by Anuman and the cognitionof Vyapti.

Even on a daily basis, the omnipresence of the need to per-form Anumana and Vyapti is very evident. This can be shownthrough a simple experience which occurred recently. I boughtmilk packets from local milk diary in the morning and felt that oneof the packets was different to handle from the other three. WhenI informed the booth-owner that I felt a very minor difference inthat packet, he handled the packet and replied that there may bea leakage. This was confirmed when he applied pressure on thepacket. At every step of this incident there are numerous instancesof Anumana. Applying Anumana properly is an unspoken andnecessary aspect of our daily life.

Here, it might be said that even those who are not awareabout concepts like Vyapti or Anumana conduct their life prop-erly and are able to use the faculty of inference properly. Thisobservation is right and I wish to add something more. Not onlydo common people infer in the manner described in sophisticated

26. çfr;ksX;lekukfèkdj.k;r~lekukfèkdj.kkR;UrkHkkoçfr;ksfxrkoPNsndkofPNUua ;UuHkofr rsu lea rL; lkekukfèkdj.;a O;kfIr%A fl0y0fp0 i`01

( xxxi )

Indian logicial texts, but in this world even animals are able to usethe faculty of inference. According to Acharya Shankara, whenany cow looks at a man taking green grass in his hand then thecow infers that “this man wants to give me grass”. When the sameanimal sees the man with a stick in hand then the cow infers that“he wants to beat me” and reacts27 . Accordingly to the Hetu(middle term), the cow comes near to man or goes away from theman.

We would say that there is much difference between man’sand an animal’s inference. In the same way, we can say that thereis an assured difference in the inference process between a com-mon man and a man who is aware about the intricacies of Vyaptiand the inference process as detailed in texts like thePanchalakshanee. We should study this text book properly at leastonce in our life to aid and improve our powers of discrimination.

To make the subject matter available to the common man, aHindi commentary on the Panchalakshanee has been preparedby the scholars of Nyaya-Vaisheshika and Sarvadarshana De-partment of the Shri Lal Bahadur Shastri Rashtriya SanskritVidyapitha. I hope that this effort will help students as well as thecommon man to understand the intent and use of Vyapti andAnumana properly.

It is our great pleasure that with the special effort of ourrenowned Vice-chancellor, Professor Vachaspati Upadhyaya we

27. ;Fkk fg i'okn;% 'kCnkfnfHk% Jks=kknhuka lEcUèks lfr 'kCnkfnfoKkus çfrdwystkrs rrks fuorZUrs vuqdwys p çorZUrs] ;Fkk n.Mks|rdja iq#"kefHkeq[keqiyEH;eka gUrqe;fefPNrhfr iykf;rqekjHkUrs] gfjrr`.kiw.kZikf.keqiyH; raçR;fHkeq[khHkofUr] ,oa iq#"kk vfi O;qRiUufpÙkk% Øwjn"VhukØks'kr% [kM~xks|rdjku~cyor miyH; rrks fuorZUrs] rf}ijhrku~ (lEHkkoukgLrku~) çR;fHkeq[khHkofUrAvr% leku% i'okfnfHk% iq#"kk.kka çek.kçes;O;ogkj%A i'oknhuka p çfl¼,o vfoosdiwoZd% çR;{kkfnO;ogkj%A rRlkekU;n'kZukr~ O;qRifÙkerkefi iq#"kk.kkaçR;{kkfnO;ogkjLrRdky% leku bfr fuf'ph;rsA cz0lw0'kka0Hkk0 v01ik0-1-lw-1 i`0 3&4 lerkcqDl psUubZ] iqueqZæ.ke~& 1999

( xxxii )

got this unique opportunity to organise an all India workshop inthe Darshan faculty of Shri Lal Bahadur Shastri Rashtriya San-skrit University with the financial assistance of Indian council ofPhilosophical Research (ICPR). Upon his directions, we decidedto discuss the Vyapti-Panchaka in this workshop. It was also de-cided in the very starting that we would publish the main text bookwith the Mathuri commentary of Sh. Mathuranath Tarkavageeshaalong with a Hindi commentary. In my view our Vice-chancellor isa great visionary. It is our fortune that his visions have becometrue. This publication is the direct result of his vision. I express mydeep gratitude to him and hope that through his inspiring guidancewe will be able to achieve greater heights in the coming future.

Without the assistance of our Darshan faculty members, thisfunction and publication would not have been possible. Either asa member or as a leader of different committees, faculty membersand officials performed their duty very effectively. I thank all ofthem for their generous co-operation and convey my best wishesfor success in their life.

In our tradition any group discussion or seminar is not pos-sible without the guidance of experienced scholars. We invitedtwo world famous scholars of Navya-Nyaya stream to guide ourefforts. Pt. Sh. Vashishtha Tripathi and Pt. Sh. Sudhakar Dixitwere invited to lead and traditionally moderate this workshop.We are much obliged by the presence of both in this scholarlymeet. All discussions in the workshop were well guided with theirclear and firm view based on Shastric and traditional perspec-tives.

I am sure that to understand the text of Panchalakshanee, aHindi commentary as published here, will be helpful to my learnedreaders. I convey my heartiest gratitude to the writers of the Hindicommentary.

For success in such a venture, just as experienced scholarsare needed, the presence of young scholars is also very much

( xxxiii )

necessary. In this workshop more than forty young scholars werepresent and participated actively in the lively discussions. I ex-press my heartiest thanks to my young friends for their co-opera-tion and hope that their assistance will be available in the futuretoo whenever it is required to promote the Shastras.

I am very grateful to the ‘Indian council of PhilosophicalResearch'. Without their generous financial assistance this eventwould not have been possible.

I convey my thanks with best wishes to my colleagues Prof.Harerama Triparhi, Prof. Vishnupad Mahapatra, Prof. MahanandJha and Prof. Prabhakar Prasad and would like to acknowledgethat they assisted me in proof reading and other related worksbesides writing the Hindi commentary of the second, third, fourthand fifth definitions of Vyapti respectively.

I am very thankful to our University's research and publica-tion department for their assistance in publishing this volume. Spe-cifically I want to mention the name of Prof. Ramesh KumarPandeya and Dr. Jnandhar Pathaka who provided their servicesuntiringly.

I got immense co-operation of our dear students not only toorganise this workshop but also for effective proof reading. Myblessings are with them. I pray to Goddess Saraswati for theirbright future. Among these students I want to name Advocate Sh.Krishnan Venkatraman who was always ready to assist me when-ever it was required. Studying in the Acharya class of the Nyaya-Vaisheshika department my dear student Siddh Raj Vyas was alsoever ready to assist me during this workshop. I wish success fortheir life too.

I take this opportunity to express my sincere thanks to ourRegistrar Sh. Bijaya Kumar Mohapatra and his official team fortheir support. Without their moral and material assistance it wouldhave been most difficult – if at all possible to prepare the presentwork.

( xxxiv )

This beautiful publication is the gift of Amar Printing press.This publication agency is serving the cause of Sanskrit dedicatedlyfor a very long span of time. I hope that this dedication towardsSanskrit will continue in the future too. I thank the owner of thispublication agency, Sh. Hiralal ji and pray to Vagdevi for his suc-cessful life.

Piyushkant Dixit Editor

fo"k;&lwphizFke y{k.k

Ø-la- fo"k; i`-la-

uSos|e~ vPREFACE xvii

lÄïssrk{kj&lwph xlii

1- O;kfIrfo"kf;.kh ftKklk 12- O;kfIr&fu:i.k esa vuqekuizkek.; ls

fu:fir miksn~?kkr lÄõfr dk izn'kZu 23- O;kfIrLo:ifu:i.k esa vuqfefry{k.k

ls fu:fir miksn~?kkr lÄõfr dk izn'kZu 44- vO;fHkpfjrRo dks O;kfIr ekuus dk fujlu 75- vO;fHkpfjrRo in dk vFkZ 96- fo'ks"kkHkkodwV esa lkekU;kHkko dh gsrqrk 107- ^lkè;kHkkoono`fÙkRo* dk izkphu er esa

lekl vkfn dh n`f"V ls fo'ys"k.k 148- izkphu&lEer fo'ys"k.k dk [k.Mu 169- vO;;hHkkolekl ds vO;; gksus ls blds

lkFk nwljs lekl dh lEHkkouk dk fujlu 1910- f=kinO;f/dj.kcgqozhfg lekl Lohdkj dj

fl¼kUr i{k esa lkè;kHkkoono`fÙkRo dh fu"ifÙk 20

( xxxvi )

11- lkè;kHkkokf/dj.ko`R;Hkko dk rkRi;Z lkè;k&Hkkokf/dj.kfu:firo`fÙkRo ds lkekU;kHkko esa ekU; 22

12- lkè;kHkkoon~ esa o`fÙk gsrqrkoPNsndlEcU/ ls visf{kr 2913- lkè;kHkko] lkè;rkoPNsndlEcU/ ls vofPNUu

lkè;rkoPNsndèkeZ ls vofPNUu izfr;ksfxrk dkfu:id vHkko visf{kr 32

14- xq.kRooku~] KkuRokr~ ,oa lÙkkoku~ tkrs% bu ln~/srqokys LFkyksa esa vO;kfIr dk izn'kZu 36

15- lkè;kHkko dk vf/dj.k] vHkkoh;fo'ks"k.krkfo'ks"k(Lo:i) lEcU/ ls foof{kr 40

16- vR;UrkHkko ,oa vU;ksU;kHkko ds vR;UrkHkko dhvfrfjDr lIre inkFkZ (vHkko) :irk 40

17- vR;UrkHkko ,oa vU;ksU;kHkko ds vR;UrkHkko dsvR;UrkHkko ds izfr;ksfx vkfn Lo:i Lohdkj djusij lkè;kHkko dk vf/dj.k lkè;kHkkoo`fÙklkè;lkek&U;h;izfr;ksfxrkoPNsndlEcU/ ls foof{kr 43

18- lkè;lkeU;h;izfr;ksfxrkoPNsndlEcU/ esa ^lkekU;*in dh lkFkZdrk ,oa lkè;lkekU;h;Ro dk ifj"dkj 46

19- O;kfIr ds y{k.k esa] Hkko lkè; okys LFky esalkè;kHkko dk vf/dj.k Lo:ilEcU/ ls] vHkkolkè; okys LFky esa leok; vkfn lEcU/ lslkè;kHkko dk vf/dj.k visf{kr

20- lkè;kHkkoo`fÙklkè;lkekU;h;izfr;ksfxrkoPNsndlEcU/ 50ls lkè;kHkko dk vf/dj.k Lohdkj djus ij Hkh?kVkU;ksU;kHkkooku~ iVRokr~ ;gk¡ vO;kfIr nks"k ds;FkkfLFkfr dh vkifÙk ,oa bl vkifÙk dk fujkdj.k 53

21- ?kVHksn ds vR;UrkHkko dk vHkko ?kVHksn:i ughagksrk gS vfirq ?kVRokR;UrkHkko:i gksrk gS blfl¼kUr dk izfriknu ,oa [k.Mu 57

( xxxvii )

22- fofuxeuk u gksus ds dkj.k Hkh] ?kV Hksn dks Hkh?kVHksn ds vR;UrkHkko ds vHkko:i ekuus dhvis{kk rFkk ,slk ekuus esa xÄsõ'k mikè;k; dh lEefr 60

23- ?kVHksn ds vR;UrkHkko dk vHkko tSls ?kVRokHkko:igksrk gS oSls gh ?kVHksn :i Hkh gksrk gS bl fl¼kUrdh LFkkiukA bl lUnHkZ esa xÄõk O;k[;kdkj dkvfHker 62

24- ^vHkkofojgkReRo* bl mn;ukpk;Z lEer izfr;ksfxrkds y{k.k dh ?kVHksn esa vO;kfIr ,oa ?kVRo dsvR;UrkHkko esa vfrO;kfIr dk izn'kZu 62

25- ^rnR;UrkHkkoRokofPNUuizfr;ksfxrkdkR;UrkHkko gh rr~Lo:i gksrk gS* bl fu;e dk miiknu rFkkJhxÄõs'k mikè;k; ds er esa ?kVRoRokofPNUuizfr;ksfxrkd ?kVRokR;UrkHkko ds Hkh ?kVHksn Lo:irkdk fuèkkZj.k 65

26- ek=k ^lkè;lkekU;h;izfr;ksfxrkoPNsndlEcU/* lslkè;kHkko dk vf/dj.k Lohdkj djus ij izfr;ksfxrkesa ^lkè;rkoPNsndlEcU/kofPNUulkè;kHkkoo`fÙkRo]fo'ks"k.k u nsus ij vO;kfIr nks"k dk izn'kZu 67

27- vU;ksU;kHkko dk vR;UrkHkko tSls izfr;ksfxrkoPNsndLo:i gksrk gS oSls gh izfr;ksxh Lo:i Hkh gksrk gSbl er dk fu:i.k 72

28- lkè;lkekU;h; izfr;ksfxrk esa vR;UrkHkkoRofu:firRods fuos'k ls vO;kfIr nks"k dk fujkl 73

29- lkè;kHkko dk vf/dj.k ^lkè;rkoPNsndlEcUèkk&ofPNUu lkè;kHkkoo`fÙklkè;lkekU;h; fu#Dr&izfr;ksfxRornoPNsndRo vU;rjkoPNsndlEcU/ls xzká gS* bl ;}k dYi dk izfriknu 76

( xxxviii )

30- ^dfila;ksxh ,rn~o`{kRokr~* bl vO;kI;o`fÙk lkè;okysl¼srqd LFky esa vO;kfIr dk ^fu#Dr lkè;kHkkoRo&fof'k"V fu:fir tks fu#Dr lEcU/ lalxZd fujofPN&Uukf/dj.krk rnkJ;ko`fÙkRo* :i esa y{k.k dkifj"dkj dj fuokj.k 78

31- ^dfila;ksxkHkkooku~] lÙokr~* bl l¼srq okys LFky esalkè;kHkko dk fujofPNUu vf/dj.k vizfl¼ gksus lsvO;kfIr dk izn'kZu rFkk xzUFkdkj dks ;g vO;kfIrLohdk;Z gS] ;g izfriknu 83

32- vU;ksU;kHkko dks O;kI;o`fÙk ekuus ds fu;e dksLohdkj djus ij vU;ksU;kHkko ds vR;UrkHkko dksizfr;ksfxrkoPNsnd Lo:i ekuus ij Hkh vO;kI;o`fÙker~ds vU;ksU;kHkko ds vHkko dks O;kI;o`fÙk ,oavfrfjDr ekuus ds fl¼kUr dk fu:i.k 85

33- ^bna ofÉen~ xxukr~* ;gk¡ vfrO;kfIr dk izn'kZuxxu gsrq ds y{;Ro dk fodYi ,oa bldk fujkl 87

34- ^xq.ks xq.kdekZU;Rofof'k"V lÙkk* bl izkekf.kd izrhfrds vk/kj ij ^æO;a] xq.kdekZU;Rofof'k"VlÙokr~*bl LFky esa vO;kfIr dk izn'kZu 89

35- ^lÙkkoku~ nzO;Rokr~* bl LFky esa gsrqrkoPNsndlEcU/ds vizfl¼ gksus ls vO;kfIr dk Hkh izfriknuAbl vO;kfIr ds fujkl ds fy;s O;kfIr ds y{k.k dkfo'ks"k :i esa ifj"dkj 92

36- ^nzO;a fof'k"VlÙokr~* ;gk¡ vO;kfIr ds fuokj.kkFkZvk/s;rk esa izfr;ksfxdkUrfo'ks"k.k gS ;g izfriknu 96

37- ifj"Ñr y{k.k dks Lohdkj djus okys ds er esafof'k"V&lÙkk] fof'k"Vfu:fir vk/kjrk lEcU/ ls ghnzO;Ro dh O;kI; gksrh gS leok; vkfn lEcU/ lsugha] bl er dk fo'ys"k.k 98

( xxxix )

3 8 - ^mHk;Roa mHk;=kSo i;kZIra u Rosd=k* bl fl¼kUr dksekuus okys ds er esa ^?kVRooku~] ?kVRornHkkoonq&Hk;Rokr~* bl LFky esa vfrO;kfIr dk izn'kZu rFkkbl nks"k dk fujkl 100

39- dsfpÙkq er ds vuqlkj O;kfIr ds izFke y{k.kdk ifj"dkj 103

40- vU;s rq er ds vuqlkj O;kfIr ds izFke y{k.k dkifj"dkj rFkk bl y{k.k dks Lohdkj djus ij^dfila;ksxkHkkooku~] lÙokr~* ,oa ^dfila;ksfxfHkUua]xq.kRokr~* bR;kfn LFkyksa esa Hkh vO;kfIr nks"k dsfujkl dk fu:i.k 107

f}rh; y{k.k1- vO;fHkpfjrRo ds vFkZ 1142- f}rh;y{k.kfu:i.kiz;kstu 1153- f}rh; y{k.k 1134- vkpk;Z ';kelqUnj >k ds }kjk vO;kfIr izn'kZu 1155- okekpj.k HkV~Vkpk;Z dk er 1166- uO; er dk fu:i.k 1177- f}rh; y{k.k esa lIreh rRiq#"k ds vuUrj

eÙoFkhZ; izR;; djus ij nks"kksn~Hkkou 1178- dsfpÙkq er dk fu:i.k 1189- ¶rL;kfi y{k.kkUrjRokr~¸ bl xzUFk dh okekpj.k

ds vuqlkj O;k[;k 11910- lkè;on~fHkUu in dk vFkZ 12111- lkè;kHkkooÙo dh O;k[;k 12212- lkè;kHkko in dh O;FkZrk 124

( xl )

13- f}rh;y{k.k?kVd lkè;in dh ;}k dYi dsvuqlkj lkFkZdrk 125

14- izkgq% in dh lkFkZdrk 127

r`rh; y{k.k1- r`rh; y{k.k dh iz;kstuh;rk 1322- r`rh; y{k.k esa vO;kfIrokj.kizdkj 1373- r`rh; y{k.k dh fpUrkef.k 1384- iqu#fDrnks"k izn'kZu 1455- iqu#fDrnks"k dk okj.k 146

prqFkZ y{k.k1- prqFkZ y{k.k dh iwoZihfBdk 1532- prqFkZy{k.kfpUrkef.k 1543- lkè;kHkkofopkj 1604- ^dfila;ksxkHkkooku~ lÙokr~* bl LFky esa vO;kfIr ,oa

bldk fujkl 1615- ^i`fFkoh dfila;ksxkr~* bl LFky esa vO;kfIr ,oa

bldk fujkl 1666- oLrqrLrq dYi dk mRFkkiu 169

i×pe y{k.k1- i×pe y{k.k dk miØe 1772- o`fÙkRokHkko dk fooj.k 1783- lkè;onU;Ro dh O;k[;k 1824- lkè;oÙo dk fooj.k 1845- i×pe ,oa r`rh; y{k.kksa esa Hksn dk o.kZu 185

( xli )

6- lc y{k.kksa esa vO;kfIr izn'kZu 1867- f}rh; vkfn y{k.kksa dk fo'ks"k nks"k izn'kZu 188

ifjf'k"V1- i×py{k.kh esa çkIr U;k;n'kZu ds ikfjHkkf"kd

'kCnksa dk vaxzsth vuqokn 1952- vuqeku lwph 2033- lkè;kHkkokf/dj.kfu:firo`fÙkRolkekU;kHkko% 205

(ifjpk;d js[kkfp=k)

lÄïsrk{kj&lwph

1- v- 'yks- µ vè;k;% 'yksd%

2- r- Hkk- µ rdZHkk"kk

3- r- la- µ rdZlaxzg%

4- r- la- nh- µ rdZlaxzg&nhfidk

5- r- la- nh- uh- & rdZlaxzg&nhfidk&uhyd.Bh

6- U;k- lw- Hkk- µ U;k;lw=k&Hkk";e~

7- U;k- lw- Hkk- ok- µ U;k;lw=kHkk";okfrZde~

8- U;k- lw- Hkk- ok- Vh- µ U;k;lw=k&Hkk";&okfrZd&Vhdk

9- U;k- lw- o`- µ U;k;lw=k&o`fÙk%

10- cz- lw- 'kka- Hkk- µ czãlw=k'kkÄïïjHkk";e~

11- O;k- l- lk- fp- µ O;kfIrlIrdlkj%] fpUrkef.k%

12- O;k- l- lk- nh- µ O;kfIrlIrdlkj%] nhf/fr%

13- O;k- l- lk- ek- µ O;kfIrlIrdlkj%] ekFkqjh

14- O;k- l- lk- fp- ek- µ O;kfIrlIrdlkj% fpUrkef.k&ekFkqjh

15- fl- y- fp- µ fl¼kUr&y{k.k&fpUrkef.k%

( xliii )

izFkea O;kfIry{k.ke~

izFkey{k.kfgUnhO;k[;kdkj%izks0 ih;w"kdkUrnhf{kr%

( xliv )

lk/;kHkkoonofÙkRoe~