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Line 58: − + − − − + − − − − ॥ − − पृथिवी आपः तेजः वायुः आकाशं इति भूतानि।।१३ ।। {भूतलक्षणम्} − − ॥ − − गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः ।। १४ ।। − − बुद्धिः उपलब्धिः ज्ञानं इति अनर्थान्तरम् ।। १५ ।। {बुद्धिलक्षणम्} − युगपत्ज्ञानानुत्पत्तिः मनसः लिङ्गम् ।। १६ ।। {मनोलक्षणम्} + + − प्रवृत्तिः वाग्बुद्धिशरीरारम्भः ।। १७ ।। {प्रवृत्तिलक्षणम्} + + − प्रवर्त्तनालक्षणाः दोषाः ।। १८ ।। {दोषलक्षणम्} + + − पुनरुत्पत्तिः प्रेत्यभावः ।। १९ ।। {प्रेत्यभावलक्षणम्} + + − प्रवृत्तिदोषजनितः अर्थः फलम् ।। २० ।। {फललक्षणम्} + + − बाधनालक्षणं दुःखम् ।। २१ ।। {दुःखलक्षणम्} + + − तदत्यन्तविमोक्षः अपवर्गः ।। २२ ।। {अपवर्गलक्षणम्} + + − english translation : Prameyas page 51 of reference <ref name=":6" /> + + + +
→इन्द्रियानि ॥ Sense-organs
=== प्रमेयः ॥ Prameya ===
=== प्रमेयः ॥ Prameya ===
Nyaya sutras of Gautama explicitly define the Premaya. It is of 12 kinds.<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।।९ ।।{प्रमेयौद्देशसूत्रम्}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote>Atma (आत्मा), Body (शरीरम्), Sense-organs (इन्द्रियाणि), Objects (अर्थः), knowledge (बुद्धिः), Mind (मनः), Activity (प्रवृत्तिः), Defect (दोषः like Raga, dvesha etc), Rebirth (प्रेत्यभाव), Result (फलम्), Pain (दुःखा), and Release from worldly bonds (अपवर्गाः) constitute the objects of cognition.
Nyaya sutras of Gautama explicitly define the Premaya. It is of 12 kinds.<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।।९ ।।{प्रमेयौद्देशसूत्रम्}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote>Atma (आत्मा), Body (शरीरम्), Sense-organs (इन्द्रियाणि), Objects (अर्थः), Knowledge (बुद्धिः), Mind (मनः), Activity (प्रवृत्तिः), Defect (दोषः like Raga, dvesha etc), Rebirth (प्रेत्यभाव), Result (फलम्), Pain (दुःखा), and Release from worldly bonds (अपवर्गाः) constitute the objects of cognition.
Vatsyayana Bhashya Page 71 all bhashya under sutra 9. sarvaduhkhaprahanamapavarga iti. leave 2 sentence. Add next sentence till mithya jnanat samsara iti.
Vatsyayana Bhashya Page 71 all bhashya under sutra 9. sarvaduhkhaprahanamapavarga iti. leave 2 sentence. Add next sentence till mithya jnanat samsara iti.
==== शरीरम् ॥ Body ====
==== शरीरम् ॥ Body ====
चेष्टेन्द्रियार्थाश्रयः शरीरम्।।११।। {शरीरलक्षणम्}
<blockquote>चेष्टेन्द्रियार्थाश्रयः शरीरम्।।११।। {शरीरलक्षणम्}</blockquote>Meaning : The base or location for action (चेष्टा), sense-organs (इन्द्रियानि) and objects (अर्थः) is sharira (body).
Meaning : The base or location for action (चेष्टा), sense-organs (इन्द्रियानि) and objects (अर्थः) is sharira (body).
==== इन्द्रियानि ॥ Sense-organs ====
==== इन्द्रियानि ॥ Sense-organs ====
घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ।।१२।। {इन्द्रियलक्षणम्}
<blockquote>घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ।।१२।। {इन्द्रियलक्षणम्}</blockquote>Meaning : The sense organs ( organs of smell, taste, vision, sensation, audition) are made from material substances (panchamahabhutas).
Meaning : The sense organs (smell, taste, visual, sensation, auditory) are made from material substances (panchamahabhutas namely prthvi (earth), apah (water) etc)
==== अर्थः ॥ Objects ====
<blockquote>गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः।।१४।। </blockquote>Meaning : Odour, Taste, Color, Touch and Sound which are the qualities of material substances (prthvi, apah, tejah, vayu and akasha).
==== बुद्धिः ॥ Knowledge ====
<blockquote>बुद्धिः उपलब्धिः ज्ञानं इति अनर्थान्तरम्।।१५।।{बुद्धिलक्षणम्}</blockquote>Summary : Buddhi is synonymous with knowledge (ज्ञानं) in Nyaya darshana.
==== मनः ॥ Manas ====
<blockquote>युगपत्ज्ञानानुत्पत्तिः मनसः लिङ्गम् ।।१६।। {मनोलक्षणम्}</blockquote>Meaning : The non-appearance of simultaneous experience of all the senses is indicative of presence of Manas.
==== प्रवृत्तिः ॥ Action ====
<blockquote>प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्}</blockquote>Meaning : Activity consists of Speech, action of Mind and action of Body.
==== दोषाः ॥ Dosha ====
<blockquote>प्रवर्त्तनालक्षणाः दोषाः।।१८।।{दोषलक्षणम्}</blockquote>Meaning : Doshas (defects imperfection) are the cause for inciting a person into activity.
==== प्रेत्यभावः ॥ Rebirth ====
<blockquote>पुनरुत्पत्तिः प्रेत्यभावः ।।१९।।{प्रेत्यभावलक्षणम्}</blockquote>Meaning : Rebirth which consists of being born again after death is Pretyabhava.
==== फलम् ॥ Result ====
<blockquote>प्रवृत्तिदोषजनितः अर्थः फलम्।।२०।।{फललक्षणम्}</blockquote>Meaning : Result in the form of Artha (Object) is what is produced due to action and dosha.
==== दुःख ॥ Pain ====
<blockquote>बाधनालक्षणं दुःखम्।।२१ ।। {दुःखलक्षणम्}</blockquote>Meaning : The experience of suffering or injury consists of Pain.
==== अपवर्गः ॥ Release from Worldly Bonds ====
<blockquote>तदत्यन्तविमोक्षः अपवर्गः।।२२ ।। {अपवर्गलक्षणम्}</blockquote>Absolute release from the aforesaid Dukha or pain etc is Apavarga.
=== प्रमाणम् ॥ Pramanam ===
=== प्रमाणम् ॥ Pramanam ===
Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Nyaya darshana deals extensively about the siddhantas of jnana (theory of Knowledge). The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote>Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite. (Page 22 of Reference <ref name=":6" />)
Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Nyaya darshana deals extensively about the siddhantas of jnana (theory of Knowledge). The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote>Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite. (Page 22 of Reference <ref name=":6" />)