Nyāya Sūtra / Adhyāya 1
Adhyāya 1
Summary
Adhyāya (अध्याय) 1 names the sixteen topics and defines them. The means of knowing, the objects, doubt, purpose, example, tenets, the members of a proof, reasoning, decision, discussion, and wrangling are set in order. The second day's lesson defines debate and the five failed reasons. Later books examine what this book has only named.
नेपालीमा
अध्याय १ ले सोह्र पदार्थको नाम लिन्छ र परिभाषा दिन्छ। प्रमाण, प्रमेय, संशय, प्रयोजन, दृष्टान्त, सिद्धान्त, अवयव, तर्क, निर्णय, वाद, र जल्प क्रममा राखिन्छन्। दोस्रो दिनको पाठले वाद र पाँच हेत्वाभास भन्छ। पछिका अध्यायले यहाँ नाम मात्र लिइएकालाई जाँच्छन्।
Names the sixteen topics and defines them. The second day's lesson defines debate and the five failed reasons.
61 of 61 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 1.1.1 | प्रमाण-प्रमेय-संशय-प्रयोजन-दृष्टान्त-सिद्धान्तावयव-तर्क-निर्णय-वाद-जल्प-वितण्डाहेत्वाभास-च्छल-जाति-निग्रहस्थानानाम्तत्त्वज्ञानात् निःश्रेयसाधिगमः pramāṇa-prameya-saṃśaya-prayojana-dṛṣṭānta-siddhāntāvayava-tarka-nirṇaya-vāda-jalpa-vitaṇḍāhetvābhāsa-cchala-jāti-nigrahasthānānāmtattvajñānāt niḥśreyasādhigamaḥ Knowing the sixteen topics as they are brings one to the highest good. |
| 1.1.2 | दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानामुत्तरोत्तरापाये तदनन्तरा पायातपवर्गः duḥkhajanmapravṛttidoṣamithyājñānānām uttarottarāpāye tadanantarā pāyāt apavargaḥ Release is the end of pain, birth, activity, fault, and false knowing, each removed by removing the next. |
| 1.1.3 | प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि pratyakṣānumānopamānaśabdāḥ pramāṇāni The means of knowing are perception, inference, comparison, and word. |
| 1.1.4 | इन्द्रियार्थसन्निकर्षोत्पन्नम् ज्ञानमव्यपदेश्यमव्यभिचारि व्यवसायात्मकम् प्रत्यक्षम् indriyārthasannikarṣotpannam jñānam avyapadeśyam avyabhicāri vyavasāyātmakam pratyakṣam Perception is knowing that arises from sense and object in contact, is not a verbal label, does not wander, and is a decision. |
| 1.1.5 | अथ तत्पूर्वकं त्रिविधमनुमानं पूर्ववत् शेषवत् सामान्यतोदृष्टं च atha tatpūrvakaṃ trividham anumānaṃ pūrvavat śeṣavat sāmānyatodṛṣṭaṃ ca Inference comes after perception and is of three kinds. |
| 1.1.6 | प्रसिद्धसाधर्म्यात् साध्यसाधनमुपमानम् prasiddhasādharmyāt sādhyasādhanam upamānam Comparison establishes the thing to be known through likeness to something already familiar. |
| 1.1.7 | आप्तोपदेशः शब्दः āptopadeśaḥ śabdaḥ Word, as a means of knowing, is the teaching of a reliable person. |
| 1.1.8 | सः द्विविधः दृष्टादृष्टार्थत्वात् saḥ dvividhaḥ dṛṣṭādṛṣṭārthatvāt That word is of two kinds, because its object may be seen or unseen. |
| 1.1.9 | आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम् ātmaśarīrendriyārthabuddhimanaḥpravṛttidoṣapretyabhāvaphaladuḥkhāpavargāḥ tu prameyam The knowable is the self, the body, the senses, their objects, awareness, the mind, activity, fault, rebirth, fruit, pain, and release. |
| 1.1.10 | इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि आत्मनः लिङ्गमिति icchādveṣaprayatnasukhaduḥkhajñānāni ātmanaḥ liṅgam iti Desire, aversion, effort, pleasure, pain, and knowing are the mark of the self. |
| 1.1.11 | चेष्टेन्द्रियार्थाश्रयः शरीरम् ceṣṭendriyārthāśrayaḥ śarīram The body is the seat of effort, of the senses, and of objects. |
| 1.1.12 | घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ghrāṇarasanacakṣustvakśrotrāṇi indriyāṇi bhūtebhyaḥ The senses are nose, tongue, eye, skin, and ear, and they come from the elements. |
| 1.1.13 | पृथिवी आपः तेजः वायुः आकाशमिति भूतानि pṛthivī āpaḥ tejaḥ vāyuḥ ākāśam iti bhūtāni The elements are earth, water, fire, wind, and space. |
| 1.1.14 | गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः gandharasarūpasparśaśabdāḥ pṛthivyādiguṇāḥ tadarthāḥ Smell, taste, color, touch, and sound are the qualities of earth and the rest, and they are the objects. |
| 1.1.15 | बुद्धिः उपलब्धिः ज्ञानमिति अनर्थान्तरम् buddhiḥ upalabdhiḥ jñānam iti anarthāntaram Awareness, apprehension, and knowing are one thing, not three. |
| 1.1.16 | युगपत् ज्ञानानुत्पत्तिः मनसः लिङ्गम् yugapat jñānānutpattiḥ manasaḥ liṅgam The mind is marked by the fact that knowings do not arise all at once. |
| 1.1.17 | प्रवृत्तिः वाग्बुद्धिशरीरारम्भः pravṛttiḥ vāgbuddhiśarīrārambhaḥ Activity is the undertaking of speech, of thought, and of the body. |
| 1.1.18 | प्रवर्त्तनालक्षणाः दोषाः pravarttanālakṣaṇāḥ doṣāḥ The faults are what incite one to act. |
| 1.1.19 | पुनरुत्पत्तिः प्रेत्यभावः punarutpattiḥ pretyabhāvaḥ Rebirth is arising again. |
| 1.1.20 | प्रवृत्तिदोषजनितः अर्थः फलम् pravṛttidoṣajanitaḥ arthaḥ phalam The fruit is the thing produced by activity and fault. |
| 1.1.21 | बाधनालक्षणम् दुःखम् bādhanālakṣaṇam duḥkham Pain is that whose mark is hurting. |
| 1.1.22 | तदत्यन्तविमोक्षः अपवर्गः tadatyantavimokṣaḥ apavargaḥ Release is the absolute letting go of that pain. |
| 1.1.23 | समानानेकधर्मोपपत्तेः विप्रतिपत्तेः उपलब्ध्यनुपलब्ध्यव्यवस्थातः च विशेषापेक्षः विमर्शः संशयः samānānekadharmopapatteḥ vipratipatteḥ upalabdhyanupalabdhyavyavasthātaḥ ca viśeṣāpekṣaḥ vimarśaḥ saṃśayaḥ Doubt is a wavering that waits on a distinguisher, arising from common and several properties, from conflicting views, or from unsettled perception and non-perception. |
| 1.1.24 | यमर्थमधिकृत्य प्रवर्तते तत् प्रयोजनम् yam artham adhikṛtya pravartate tat prayojanam The purpose is the thing with a view to which one acts. |
| 1.1.25 | लौकिकपरीक्षकाणां यस्मिनर्थे बुद्धिसाम्यम् सः दृष्टान्तः laukikaparīkṣakāṇāṃ yasmin arthe buddhisāmyam saḥ dṛṣṭāntaḥ The familiar case is that thing on which ordinary people and examiners agree. |
| 1.1.26 | तन्त्राधिकरणाभ्युपगमसंस्थितिः सिद्धान्तः tantrādhikaraṇābhyupagamasaṃsthitiḥ siddhāntaḥ An established tenet is a settling by a system, a topic, or an acceptance. |
| 1.1.27 | सः चतुर्विधः सर्वतन्त्रप्रतितन्त्राधिकरणाभ्युपगमसंस्थित्यर्थान्तरभावात् saḥ caturvidhaḥ sarvatantrapratitantrādhikaraṇābhyupagamasaṃsthityarthāntarabhāvāt That tenet is of four kinds, because the four settlings are different things. |
| 1.1.28 | सर्वतन्त्राविरुद्धः तन्त्रे अधिकृतः अर्थः सर्वतन्त्रसिद्धान्तः sarvatantrāviruddhaḥ tantre adhikṛtaḥ arthaḥ sarvatantrasiddhāntaḥ A tenet of all systems is a thing accepted in this system and opposed by none. |
| 1.1.29 | समानतन्त्रसिद्धः परतन्त्रासिद्धः प्रतितन्त्रसिद्धान्तः samānatantrasiddhaḥ paratantrāsiddhaḥ pratitantrasiddhāntaḥ A tenet of one system is established in one's own system and not established in another. |
| 1.1.30 | यत्सिद्धौ अन्यप्रकरणसिद्धिः सः अधिकरणसिद्धान्तः yatsiddhau anyaprakaraṇasiddhiḥ saḥ adhikaraṇasiddhāntaḥ A topic-tenet is one on whose establishment another topic gets established. |
| 1.1.31 | अपरीक्षिताभ्युपगमात् तद्विशेषपरीक्षणमभ्युपगमसिद्धान्तः aparīkṣitābhyupagamāt tadviśeṣaparīkṣaṇam abhyupagamasiddhāntaḥ A tenet by acceptance is the examination of a particular, starting from something accepted without examination. |
| 1.1.32 | प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः pratijñāhetūdāharaṇopanayanigamanāni avayavāḥ The members of a proof are thesis, reason, example, application, and conclusion. |
| 1.1.33 | साध्यनिर्देशः प्रतिज्ञा sādhyanirdeśaḥ pratijñā The thesis is the statement of what is to be established. |
| 1.1.34 | उदाहरणसाधर्म्यात् साध्यसाधनं हेतुः udāharaṇasādharmyāt sādhyasādhanaṃ hetuḥ The reason establishes what is to be proved, through likeness to the example. |
| 1.1.35 | तथा वैधर्म्यात् tathā vaidharmyāt The reason likewise establishes it through unlikeness. |
| 1.1.36 | साध्यसाधर्म्यात् तद्धर्मभावी दृष्टान्तः उदाहरणम् sādhyasādharmyāt taddharmabhāvī dṛṣṭāntaḥ udāharaṇam The example is a familiar case that bears that property, by likeness to what is to be established. |
| 1.1.37 | तद्विपर्ययात् वा विपरीतम् tadviparyayāt vā viparītam Or the example is the contrary case, from the reverse of that. |
| 1.1.38 | उदाहरणापेक्षः तथा इति उपसंहारः न तथा इति वा साध्यस्य उपनयः udāharaṇāpekṣaḥ tathā iti upasaṃhāraḥ na tathā iti vā sādhyasya upanayaḥ Application is the summing up, depending on the example, that the subject is so, or is not so. |
| 1.1.39 | हेत्वपदेशात् प्रतिज्ञायाः पुनर्वचनम् निगमनम् hetvapadeśāt pratijñāyāḥ punarvacanam nigamanam The conclusion is the thesis said again, once the reason has been stated. |
| 1.1.40 | अविज्ञाततत्वे अर्थे कारणोपपत्तितः तत्त्वज्ञानार्थमुहः तर्कः avijñātatatve arthe kāraṇopapattitaḥ tattvajñānārtham uhaḥ tarkaḥ Hypothetical reasoning is a supposition, for the sake of knowing the truth, about a thing whose truth is not yet known, by setting out a ground. |
| 1.1.41 | विमृश्य पक्षप्रतिपक्षाभ्यामर्थावधारणम् निर्णयः vimṛśya pakṣapratipakṣābhyām arthāvadhāraṇam nirṇayaḥ Decision is settling the thing after weighing the thesis and the counter-thesis. |
| 1.2.1 | प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः pramāṇatarkasādhanopālambhaḥ siddhāntāviruddhaḥ pañcāvayavopapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ Honest debate takes up a thesis and a counter-thesis, proves and attacks by the means of knowing and by hypothetical reasoning, stays inside established tenets, and is furnished with the five members. |
| 1.2.2 | यथोक्तोपपन्नः छलजातिनिग्रहस्थानसाधनोपालम्भः जल्पः yathoktopapannaḥ chalajātinigrahasthānasādhanopālambhaḥ jalpaḥ Wrangling is that same debate, with proving and attacking also done by quibble, futile rejoinder, and points of defeat. |
| 1.2.3 | सः प्रतिपक्षस्थापनाहीनः वितण्डा saḥ pratipakṣasthāpanāhīnaḥ vitaṇḍā Cavil is that wrangling without a counter-thesis of one's own. |
| 1.2.4 | सव्यभिचार-विरुद्ध-प्रकरणसम-साध्यसम-कालातीताः हेत्वाभासाः savyabhicāra-viruddha-prakaraṇasama-sādhyasama-kālātītāḥ hetvābhāsāḥ The seeming reasons are the straying, the contradictory, the one equal to the topic, the one equal to what is to be proved, and the one past its time. |
| 1.2.5 | अनैकान्तिकः सव्यभिचारः anaikāntikaḥ savyabhicāraḥ The straying reason is the one that does not stay on one side. |
| 1.2.6 | सिद्धान्तमभ्युपेत्य तद्विरोधी विरुद्धः siddhāntam abhyupetya tadvirodhī viruddhaḥ The contradictory reason is one that, after a tenet has been accepted, opposes that tenet. |
| 1.2.7 | यस्मात् प्रकरणचिन्ता सः निर्णयार्थमपदिष्टः प्रकरणसमः yasmāt prakaraṇacintā saḥ nirṇayārthamapadiṣṭaḥ prakaraṇasamaḥ The reason equal to the topic is one which, though stated in order to decide, itself sets the topic thinking again. |
| 1.2.8 | साध्याविशिष्टः साध्यत्वात् साध्यसमः sādhyāviśiṣṭaḥ sādhyatvāt sādhyasamaḥ The reason equal to what is to be proved is one not set apart from it, because it too still has to be proved. |
| 1.2.9 | कालात्ययापदिष्टः कालातीतः kālātyayāpadiṣṭaḥ kālātītaḥ The reason past its time is one adduced when the time has already gone. |
| 1.2.10 | वचनविघातः अर्थविकल्पोपपत्त्या छलम् vacanavighātaḥ arthavikalpopapattyā chalam Quibble is the blocking of a statement by setting up an alternative meaning. |
| 1.2.11 | तत् त्रिविधम् - वाक्छलम् सामान्यच्छलमुपचारच्छलम् च इति tat trividham - vākchalam sāmānyacchalam upacāracchalam ca iti That quibble is of three kinds: verbal, general, and figurative. |
| 1.2.12 | अविशेषाभिहिते अर्थे वक्तुः अभिप्रायातर्थान्तरकल्पना वाक्छलम् aviśeṣābhihite arthe vaktuḥ abhiprāyāt arthāntarakalpanā vākchalam Verbal quibble is inventing another meaning for something said without a qualifier, away from the speaker's intent. |
| 1.2.13 | सम्भवतः अर्थस्य अतिसामान्ययोगातसम्भूतार्थकल्पना सामान्यच्छलम् sambhavataḥ arthasya atisāmānyayogāt asambhūtārthakalpanā sāmānyacchalam Quibble on a general term imagines an impossible meaning by tying a possible meaning to an overly broad generality. |
| 1.2.14 | धर्मविकल्पनिर्देशे अर्थसद्भावप्रतिषेधः उपचारच्छलम् dharmavikalpanirdeśe arthasadbhāvapratiṣedhaḥ upacāracchalam Quibble on figurative speech denies that the thing is real, when a property has been stated by a transferred use. |
| 1.2.15 | वाक्छलमेव उपचारच्छलम् ततविशेषात् vākchalam eva upacāracchalam tat aviśeṣāt An objection: figurative quibble is nothing but verbal quibble, because there is no difference. |
| 1.2.16 | न ततर्थान्तरभावात् na tat arthāntarabhāvāt The reply: that is not so, because the two quibbles are different things. |
| 1.2.17 | अविशेषे वा किञ्चित्साधर्म्यातेकच्छलप्रसङ्गः aviśeṣe vā kiñcitsādharmyāt ekacchalaprasaṅgaḥ If they were non-different, then a mere partial likeness would force there to be only one quibble. |
| 1.2.18 | साधर्म्यवैधर्म्याभ्याम् प्रत्यवस्थानं जातिः sādharmyavaidharmyābhyām pratyavasthānaṃ jātiḥ A futile rejoinder is an opposing stand made through likeness or through unlikeness. |
| 1.2.19 | विप्रतिपत्तिः अप्रतिपत्तिः च निग्रहस्थानम् vipratipattiḥ apratipattiḥ ca nigrahasthānam A point of defeat is misunderstanding, or failure to understand. |
| 1.2.20 | तद्विकल्पात् जातिनिग्रहस्थानबहुत्वम् tadvikalpāt jātinigrahasthānabahutvam Futile rejoinders and points of defeat are many, because those faults divide. |