Tarka-Saṃgraha / 34. Cognition
34
सर्वव्यवहारहेतुर् बुद्धिर् ज्ञानम् । सा द्विविधा स्मृतिरनुभवश् च । संस्कारमात्रजन्यं ज्ञानं स्मृतिः । तद्भिन्नं ज्ञानमनुभवः sarvavyavahārahetur buddhir jñānam | sā dvividhā smṛtir anubhavaś ca | saṃskāramātrajanyaṃ jñānaṃ smṛtiḥ | tadbhinnaṃ jñānam anubhavaḥ
The line
Cognition, which is knowing, is the cause of all our dealing. It is memory or present experience. Memory is the knowing born of the trace alone. The knowing other than that is present experience.
नेपालीमा
बुद्धि, जुन ज्ञान हो, सबै व्यवहारको कारण हो, र त्यो स्मृति वा वर्तमान अनुभव हो। स्मृति संस्कारबाट मात्र जन्मेको ज्ञान हो, र त्योबाहेकको ज्ञान वर्तमान अनुभव हो।
Where it sits
True and false experience are 35. The trace that memory comes from is defined at 75.
Split: sarva-vyavahāra-hetuḥ (सर्व-व्यवहार-हेतुः) + buddhiḥ (बुद्धिः) + jñānam (ज्ञानम्) + sā (सा) + dvividhā (द्विविधा) + smṛtiḥ (स्मृतिः) + anubhavaḥ (अनुभवः) + ca (च) + saṃskāra-mātra-janyam (संस्कार-मात्र-जन्यम्) + jñānam (ज्ञानम्) + smṛtiḥ (स्मृतिः) + tat-bhinnam (तत्-भिन्नम्) + jñānam (ज्ञानम्) + anubhavaḥ (अनुभवः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| sarva-vyavahāra-hetuḥ (सर्व-व्यवहार-हेतुः) | nominative singular | The cause of every dealing, of every use of a thing in speech and act. Heard hetur (हेतुर्). |
| buddhiḥ (बुद्धिः) | nominative singular, feminine | Cognition. The quality named at 4. |
| jñānam (ज्ञानम्) | nominative singular, neuter | Knowing. Another name for the same quality. |
| sā (सा) | nominative singular, feminine | She, buddhi (बुद्धि). |
| smṛtiḥ (स्मृतिः) | nominative singular, feminine | Memory. Heard smṛtir (स्मृतिर्) before anubhavaḥ (अनुभवः). |
| anubhavaḥ (अनुभवः) | nominative singular, masculine | Experience, a present cognition. The knowing that is other than memory. |
| saṃskāra-mātra-janyam (संस्कार-मात्र-जन्यम्) | nominative singular, neuter | Born from the trace alone. That is memory. |
| tadbhinnam (तद्भिन्नम्) | nominative singular, neuter | Other than that. Other than memory. |
The phrases
Two names, buddhi (बुद्धि) and jñāna (ज्ञान), for one quality.
Memory is the cognition that comes only from a trace. Everything else is anubhava (अनुभव), and the means of knowing will divide that.
Sanskrit in this line
Smṛtiḥ (स्मृतिः) before anubhavaḥ (अनुभवः) is smṛtir (स्मृतिर्).
Tat (तत्) plus bhinnam (भिन्नम्) is tadbhinna (तद्भिन्न).
Say it back
Say the two names of the quality, and which of the two kinds comes from a trace alone.