Tarka-Saṃgraha / 64. Doubt, error, supposition
64
अयथार्थानुभवस् त्रिविधः संशयविपर्ययतर्कभेदात् । एकस्मिन् धर्मिनि विरुद्धनानाधर्मवैशिष्ट्यावगाहि ज्ञानं संशयः । यथा स्थाणुर् वा पुरुषो वेति । मिथ्याज्ञानं विपर्ययः । यथा शुक्ताविदं रजतमिति । व्याप्यारोपेण व्यापकारोपस् तर्कः । यथा यदि वह्निर् न स्यात् तर्हि धूमोऽपि न स्यादिति ayathārthānubhavas trividhaḥ saṃśayaviparyayatarkabhedāt | ekasmin dharmini viruddhanānādharmavaiśiṣṭyāvagāhi jñānaṃ saṃśayaḥ | yathā sthāṇur vā puruṣo veti | mithyājñānaṃ viparyayaḥ | yathā śuktāv idaṃ rajatam iti | vyāpyāropeṇa vyāpakāropas tarkaḥ | yathā yadi vahnir na syāt tarhi dhūmo 'pi na syād iti
The line
Present cognition that is not as the thing is is of three kinds: doubt, error, and supposition. Doubt is the knowing, in one bearer, of several opposed properties, as 'a post, or a man?' Error is false knowing, as 'this is silver' of a shell. Supposition is the ascription of the pervader through the ascription of the pervaded, as 'if there were no fire, there would be no smoke.'
नेपालीमा
वस्तु जस्तो छैन त्यस्तो अहिलेको ज्ञान तीन प्रकारको हुन्छ, संशय, विपर्यय र तर्क। संशय एउटै आश्रयमा अनेक विरोधी धर्मको ज्ञान हो, जस्तै खाँबो हो कि मानिस, विपर्यय मिथ्या ज्ञान हो, जस्तै सिपीमा यो चाँदी हो, र तर्क व्याप्यको आरोपबाट व्यापकको आरोप हो, जस्तै आगो नभए धुवाँ हुँदैनथ्यो।
Where it sits
Memory, which was set aside at 34, is divided at 65.
Split: ayathārtha-anubhavaḥ (अयथार्थ-अनुभवः) + trividhaḥ (त्रिविधः) + saṃśaya-viparyaya-tarka-bhedāt (संशय-विपर्यय-तर्क-भेदात्) + ekasmin (एकस्मिन्) + dharmini (धर्मिनि) + viruddha-nānā-dharma-vaiśiṣṭya-avagāhi (विरुद्ध-नाना-धर्म-वैशिष्ट्य-अवगाहि) + jñānam (ज्ञानम्) + saṃśayaḥ (संशयः) + yathā (यथा) + sthāṇuḥ (स्थाणुः) + vā (वा) + puruṣaḥ (पुरुषः) + vā (वा) + iti (इति) + mithyā-jñānam (मिथ्या-ज्ञानम्) + viparyayaḥ (विपर्ययः) + yathā (यथा) + śuktau (शुक्तौ) + idam (इदम्) + rajatam (रजतम्) + iti (इति) + vyāpya-āropeṇa (व्याप्य-आरोपेण) + vyāpaka-āropaḥ (व्यापक-आरोपः) + tarkaḥ (तर्कः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| ayathārtha-anubhavaḥ (अयथार्थ-अनुभवः) | nominative singular, masculine | Present cognition that is not as the thing is. From 35. |
| saṃśayaḥ (संशयः) | nominative singular, masculine | Doubt. A knowing that takes in, of one property-bearer, a qualification by several mutually opposed properties. Is it a post, or a man? |
| viparyayaḥ (विपर्ययः) | nominative singular, masculine | Error. False knowing. Of shell, 'this is silver.' The example of 35. The file had purṣa (पुर्ष). The sitting reads puruṣa (पुरुष). |
| tarkaḥ (तर्कः) | nominative singular, masculine | Supposition. The ascription of the pervader on the ascription of the pervaded. If there were no fire, there would be no smoke either. |
| vyāpya-āropeṇa (व्याप्य-आरोपेण) | instrumental | By the ascription of the pervaded. |
| vyāpaka-āropaḥ (व्यापक-आरोपः) | nominative singular, masculine | Ascription of the pervader. |
The phrases
Doubt holds two opposed properties open. Error settles on the wrong one. Supposition runs a pervasion the other way, as a help to an argument, and the primer classes it with the cognitions that are not pramā (प्रमा).
This tarka (तर्क) is the technical operation. The title of the book is the wider name of the discipline.
Sanskrit in this line
Vyāpya (व्याप्य) plus āropa (आरोप) is vyāpyāropa (व्याप्यारोप). Short a (अ) plus long ā (आ) is ā (आ).
Sthāṇuḥ (स्थाणुः) before vā (वा) is sthāṇur vā (स्थाणुर् वा).
Say it back
Give the post and the shell, and say which is doubt and which is error.