The Vedanta Siddhantamuktāvali / with English translation and notes by Arthur Venis.

  • Prakāśānanda, active 16th century.
Date:
1898
Catalogue details

Licence: Public Domain Mark

Credit: The Vedanta Siddhantamuktāvali / with English translation and notes by Arthur Venis. Source: Wellcome Collection.

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    the relation considered be that of knowledge, sc. of the relation be¬ tween subject and predicate in a judgment, in which case the avach- chhedaka may be atiprasakta, thus, in ghatam janami, ghatatva the avachchhedaka is not definitely limited in its application (anatiprasakta); for ghatatva is found in ghatas other than the particular ghata now perceived: under the latter, if determination by negation be under consideration, in which case the avachchhedaka must be of duly limit¬ ed application, anyunSnatiprasakta:— [Nirupita here = prakasita, explained hy. The effect of this word in a long samasa is usually nothing more than to convert the immediately preceding word into the genitive case]. To illustrate VISHAYATA, take again STT^ITflT. This judg¬ ment may be expressed thus (1) tTTSTJT, Here, in gha^ exist both gha^tva which is avachchhedaka, and the vishayata which is represented by termination of Between ghata and vishayafl the vriuitvasamhandha holds:— I Between vishayata and jnana the nirupahatvasam- handha holds :—fcuramtlT: [Nirupaka = prakasaka]. Or (2) the judgment may be expressed thus : — IIT irT*TlT I Since in this case the vishayata is dependent on its locus, the gbata, and the ghata in its turn is essen¬ tially constituted by (avachcbhinna) ghatatva, the relation between ghatatva and vishayata is termed avaohchhinatva sambandhai_ i Since also ghaUtva is avachchhedaka and therefore possesses avachchheda- kata, may be expressed by ^2forf5ItSTSr^3r^fITr?T^facRT I where fsT^fijcRT qualifies fguiirlT. [It may be added that Gadadhara in his Vishayatavada declares the modern view to be that vishayata is not a form of svarQpasam- bandha but a distinct sambandha. The modern school of Nyaya in denying that.vishayata is a svarupasambandha distinguishes it from vishayita; the former is a dharma pertaining to object known, vishaya ; the latter is a dharma pertaining to cognition, jnana, or to desire, ich- chha, or to volition, kriti.l PBATIYOGITA or determination by negation (abhava) is the re¬ lation between positive entities (bhava) and their negations. The dhar¬ ma which serves to exclude any particular bhava from another is term¬ ed pratiyogitavachchhedaka; and the pratiyogita is said to be taddhar-