०४ प्रकृतिः

चतुर्थोऽवतारः P प्रकृतिः

१. प्रमाणनिरूपणानन्तरं प्रमेयं निरूप्यते । प्रकर्षेण मेयं प्रमेयम् । तच्च द्विविधं - द्रव्याद्रव्यभेदात् । द्रव्यम् उपादानम् । अवस्थाश्रयमुपादानम् ।

२. ननु ’ द्रव्यगुणकर्म सामान्य ’ - इत्यादिना मतान्तरस्थः षोढा परिगणनात् कथं द्रव्याद्रव्यभेदेन द्विघा समर्थनम् ? इति चेत्, उच्यते ।

hatian AVATARA IVmall Telod

Marylan

PRAKRTI

  1. After the exposition of pramāna, prameya, (object of valid knowledge) is explained. Prameya is that which is well and correctly cognizable. It is of two kinds, because of the difference as substance and non-substance. Substance is the material cause,

Material cause is the locus of states.

  1. • “The categories are substance, quality, acti- vity, generality", etc., now, when people holding diffe- rent views thus enumerate (the categories) in a sixfold manner, how can the twofold division of substance and non-substance be maintained?" If this be asked, it is said in reply :प्रकृतिः

५१

३. उत्क्षेपणापक्षेपणाकुञ्चनप्रसारणगमनभेदात् कर्म पञ्च- धावस्थितमिति कल्पने गौरवात् ‘चलनात्मकं कर्म’ इति एकधा एव उपपत्तेः तस्यापि संयोगमादायैवोपपत्तेः, संस्थानमेव जाति- रिति संस्थानातिरेकि सामान्यानङ्गीकारात्, समवाये समवायान्त- राङ्गीकारे अनवस्थानात्, तस्यापि संयुक्तविशेषणतयैवोपपत्तेः, जीवेश्वरयोरणुत्वविभुत्वादिविभाजकधर्ममन्तरेण ‘विशेष’ इति किञ्चित्पदार्थान्तराङ्गीकारे गौरवाच्च कर्मसामान्यविशेष सम-

  1. Since the conception of activity as existing in a fivefold division of upward movement, downward movement, contraction, expansion and (general) move- ment is cumbrous, and since it stands to reason to accept a single (category) activity which is of the nature of motion,2 (hence) it is reasonable to hold that this (activity) is merely conjunction; (and) since structure (samsthāna) is itself generic character, and we do not admit any generality different from struc- ture3; since the admission of one inherence to establish another inherence leads to infinite regress, and even that can be explained by admitting the relation of ‘adjunct in what is conjoined’s (samyuktaviśesana); since it is cumbrous to admit a category called ‘parti- cularity’ apart from the monadness and the all-perva- siveness, etc. which are (respectively ) the distinguishing characteristics of the individual self and Iśvara: there- fore the twofold division (of Prameya) into substance and non-substance is appropriate, inasmuch as we do

५२

वायानां पृथक्तवेनानङ्गीकारात् द्रव्यमद्रव्यमिति द्विधा विभाग उपपद्यते ।

४. एतेन अभावः सप्तमपदार्थ इत्यपि निरस्तम् । अभा- वस्य भावान्तररूपत्वात् । प्रागभावो नाम पूर्वावस्थापरम्परा । प्रध्वंसाभावो नाम उत्तरावस्थापरम्परा । अत्यन्ताभावान्योभावी धर्म्यन्तरस्वरूपावेव । एतस्य प्रत्यक्षेऽन्तर्भावः पूर्वमुक्तः । उपादानं द्रव्यमित्युक्तम् । गुणाश्रयो द्रव्यमिति सामान्यलक्षणं सम्भवति । ५. तानि च द्रव्याणि षट् - प्रकृतिकालशुद्ध सत्त्वधर्म भूत- ज्ञानजीवेश्वरभेदात् ।

not admit activity, generality, particularity and in- herence as separate (categories).

  1. By what has been said, non-existence as the seventh category is also refuted; because non-existence is nothing else but another form of existence. What is called antecedent non-existence is the continu- ance of a prior state. What is called annihilative non-existence is the continuance of an after-state. Absolute non-existence and mutual non-existence are but different aspects of the essential nature of the locus. It was previously stated that these are brought under pratyakṣa. It was also stated that substance is the material cause. (So) the general definition is that the substratum of attributes is subs- tance.

  2. These substances are six, because of the difference as prakrti (primodial matter), kala (time), śuddhasattva (pure matter), dharmabhūtajñāna (attri- butive consciousness), jiva (individual self) and Iśvara (Supreme Lord).

canaridus-on e

प्रकृतिः

५३

६. तत्र जडाजडरूपयोर्विभक्तयोर्मध्ये जडलक्षणमुच्यते- अमिश्रसत्त्वरहितं जडमिति । तत् द्विविधं - प्रकृतिकालभेदात् ।

।

।

७. तत्र सत्त्वरजस्तमोरूपगुणत्रयाश्रयरूपा प्रकृतिः । सा नित्या अक्षरा अविद्या मायेति शब्दवाच्या च । तस्या भगवत्सं- कल्पाधीनगुणवैषम्यात् कार्योन्मुखावस्था अव्यक्तशब्देनोच्यते । तस्मान्महानुत्पद्यते । स महान् सात्त्विकराजसतामसभेदात् त्रिधा- वस्थितः । महतोऽहङ्कार उत्पद्यते । सोऽपि सात्त्विकाहङ्कारो राज- साहङ्कारस्तामसाहङ्कारश्चेति त्रिविधो भवति । एतेषां त्रयाणां

  1. Of these (substances), divided

these

divided as jaḍa (material) and ajada (immaterial), the definition of jada is thus: Jada is that which is devoid of pure sattva. This is twofold, because of the difference as prakṛti and kāla.

  1. Of these, prakrti is that which is of the nature of substratum of the three gunas-sattva, rajas and tamas. It (prakrti) is eternal, and is denoted by such terms as akṣara, avidya and māyā. It is denoted by the term avyakta (unmanifest) when it is on the point of becoming manifest on account of the inequili- brium of its gunas due to the will of Bhagavan. From this, mahat is originated. That mahat abides in a threefold form, because of the difference as sätt- vika, rājasa and tāmasa. From mahat ahankāra (organ of egoity) is originated. Even this is of three kinds : sättvikāhankara, rājasahankara and tāmasāhaǹkāra. These three have different names, such as vaikārika (modified), taijasa (active) and bhūtādio (originator

५४

वैकारिकस्तजसो भूतादिरिति नामान्तराण्यपि सम्भवन्ति । तेषु वैकारिक इति प्रसिद्धाद्राज साहङ्कारसहकृतात् सात्त्विकाहङ्कारा- देकादशेन्द्रियाणि जायन्ते ।

८. सात्त्विकाहङ्कारोपादानकं द्रव्यमिन्द्रियम् इति इन्द्रिय- लक्षणम् । इन्द्रियं द्विविधं - ज्ञानेन्द्रियं कर्मेन्द्रियं चेति ।

९. ज्ञानप्रसरणशक्तमिन्द्रियं ज्ञानेन्द्रियम् । तत् षोढा मनःश्रोत्रचक्षुर्घाणरसनात्वग्भेदात् ।

१०. स्मृत्यादिकरणम् इन्द्रियं मनः । तच्च हृदयप्रदेशवृत्ति बुद्धयहङ्कारचित्तादिशब्दवाच्यं बन्धमोक्षहेतुभूतं च ।

११. शब्दादिपञ्चके शब्द मात्र ग्रहणशक्तमिन्द्रियं श्रोत्रम् ।

of elements) (respectively). Among these, from sāttvikā- hankara well known as vaikärika, assisted by rajasă- hankāra, the eleven indriyas (organs) are generated.

  1. The definition of indriya is thus: Indriya is that substance which has sättvikahankara for its material cause. Indriya is of two kinds: sense organ and motor organ.

bob 9. Sense organ is that indriya which has the power of diffusing knowledge. It is of six kinds, because of the difference as manas (mind), hearing, sight, smell, taste and touch.

  1. Manas is that sense organ which is the cause of memory etc. It resides in the region (cavity) of the heart, and is denoted by such terms as buddhi, ahankāra, citta, etc; and it is the cause of bondage as well as deliverance.

MAR

  1. Auditory sense ( hearing) is that sense organ which has the power of apprehending sound only

प्रकृतिः

५५

तन्मनुष्यादीनां कर्णशष्कुल्यवच्छिन्न प्रदेशवृत्ति । द्विजिह्वानां नयनवृत्ति ।

१२. एवं रूपमात्र ग्रहणशक्तमिन्द्रियं चक्षुः । तत् सर्वेषां नयनवृत्ति ।

वृत्ति ।

१३. गन्ध मात्र ग्रहणशक्तमिन्द्रियं घ्राणम् । नासाग्रवृत्ति । १४. रसमात्रग्रहणशक्तमिन्द्रियं रसनेन्द्रियम् । जिह्वाग्र-

१५. स्पर्शमात्रग्रहणशक्तमिन्द्रियं त्वगिन्द्रियम् । सर्वशरी- रवृत्ति । नखदन्तकेशादिषु प्राणमान्द्य तारतम्यात् स्पर्शानुपलम्भः ।

among the five ( qualities of) sound etc. In the case of human beings, it abides in the space limited by the orifice of the ear. In the case of serpents etc., it abides in the eye.

  1. The visual sense (sight) is that sense organ which has the power of apprehending colour only. It abides in the eye in the case of all.

  2. The olfactory sense (smell) is that sense organ which has the power of apprehending smell only. It abides at the tip of the nose.

  3. The gustatory sense (taste) is that sense organ which has the power of apprehending taste only. It abides at the tip of the tongue.

170 15. The tactual sense (touch) is that sense organ which has the power of apprehending touch only. It abides all over the body. Touch is not apprehended in nails, hair, teeth, etc. owing to the difference of the feeble state of vital airs in those places.

५६

१६. श्रोत्रादीन्द्रियाणां भौतिकत्वप्रतिपादनं भूताप्यायि - तृत्वेनौपचारिकम् ।

१७. एतेषां विषयसम्बन्धः क्वचित् संयोगः क्वचित् संयुक्ताश्रयणमिति वृद्धसम्प्रदायः ।

१८. उच्चारणादिषु अन्यतमक्रियाशक्तत्वं कर्मेन्द्रियसा- मान्यलक्षणम् । तच्च वाक्पाणिपादपायूपस्थ भेदात् पञ्चधाव स्थितम् ।

१९. वर्णोच्चारणकरणमिन्द्रियं वाक् । सा च हृत्कण्ठ- जिह्वा तालुदन्तोष्ठनासामूर्द्धरूपस्थानाष्टकवृत्तिः । मृगादिषु अदृष्ट रहात् तदभावः ।

vil sal years

  1. The mention of sense organs such as hearing and others as elemental is figurative since they are strengthened (or satisfied) by the elements.

adfo

  1. According to ancient tradition the relation of the sense organs to objects is in some cases ‘con- junction’ (samyoga) and in other cases ‘dependence in what is conjoined’ (samyuktāśrayana).

Mar 18. The general definition of motor organ is that it has action-capacity for any one of the actions such as pronunciation etc. This abides in a fivefold way, because of the difference as organ of speech. hands, feet, organs of excretion and generation.

  1. The faculty of speech ( vāc) is that organ which is the means for the pronunciation of sound ( letters). This abides in eight places such as heart, throat, root of tongue, palate, teeth, lips, nose and roof of palate. This is not found among animals owing to the absence of destiny (adrsta). 10

Y7

प्रकृतिः

५७

२०. शिल्पादिकरणमिन्द्रियं पाणिः । स च मनुष्यादीनां अङ्गुल्यादिवृत्तिः । वारणादीनां नासावृत्तिः ।

२१. सञ्चरणकरणमिन्द्रियं पादः । स च मनुष्यादीनां चरणवृत्तिः । भुजङ्गपतङ्गादीनामुरःपक्षादिवृत्तिः ।

२२. मलादित्यागकरणमिन्द्रियं पायुः । स च तत्तदवयव- वृत्तिः ।

२३. आनन्दविशेषकरणमिन्द्रियं उपस्थः । स च मेहना- दिवृत्तिः ।

२४. एतानीन्द्रियाण्यणूनि । परकायप्रवेशलोकान्तरगम-

  1. The faculty of grasping (pāni ) is that organ which is the means for doing manual work. Among human beings this resides in the fingers etc. In the case of elephants this resides in the trunk.

  2. The faculty of walking (pada) is that organ which is the means for movement. Among human beings this resides in the feet; among serpents and birds this resides in the breast and the wings (respec- tively).

Cast and the W

  1. The faculty of excretion (pāyu) is that organ which is the means for excreting matter (discharged from the bowels). This resides in the respective limbs.11

ten vil w

  1. The faculty of generation ( upastha) is that organ which is the means for special pleasure. This resides in the generative organ etc.

  2. These indriyas are subtle. They follow the individual self in its entry into other bodies and other

५८

नादिषु च जीवेन सह गच्छन्ति । इन्द्रियाणां मुक्तिदशायाम् अप्राकृतदेशगमनासम्भवादिहैव यावत्प्रलयं स्थितिः । करणविधु- रैरन्यैः परिग्रहो वा । कर्मेन्द्रियाणां शरीरनाशान्नाश इति पक्षस्तु श्रीभाष्यादिविरोधेन हेयः ।

फ २५. एतेन पुरुषेन्द्रियं स्त्रीन्द्रियम्, एकेन्द्रियवादः, त्वगि- न्द्रियैकत्वस्वीकार इत्यादिविमतपक्षा निरस्ताः ।

२६. राजसाहङ्कारसहकृतात् भूतादिसंज्ञकतामसाहङ्कारात् शब्दादिपञ्चतन्मात्राणि आकाशादिपञ्चमहाभूतनि च उत्पद्यन्ते ।

२७. भूतानामव्यवहितसूक्ष्मावस्थाविशिष्टं द्रव्यं तन्मा- त्रम् भूतोपादानम् ।

worlds, etc. In the state of liberation as the indriyas are unable to follow (the individual self) to the transcendental realm, they stay here itself till the time of dissolution. Or, they are taken by others who are devoid of such organs. The view that the motor organs are destroyed along with the destruction of the body should be abandoned as it is opposed to the Śrībhāsya12 and other works.

  1. By this, the disputed views like male sense, female sense, single sense, acceptance of single-tactual sense are refuted.

From tāmasāhankāra named bhūtādi, assisted by rājasahankara, there arise the five tanmatras, sound etc., and the five great gross elements, ether etc.

  1. Tanmātra is substance in that subtle state which immediately precedes (the production of) gross elements. This is the material cause of the gross elements.

प्रकृतिः

२८. विशिष्टशब्दादिविषयादिकरणं भूतम् ।

५९

२९. तन्मात्राणि शब्दतन्मात्रं स्पर्श तन्मात्रं रूपतन्मात्रं, रसतन्मात्रं, गन्धतन्मात्रमिति पञ्च ।

३०. भूतानि च तथा - आकाशवायुतेजोप्पृथिवीभेदात् ।

।

३१. तत्र तामसाहङ्काराकाशयोर्मध्यमावस्था विशिष्टं द्रव्यं शब्दतन्मात्रम् । क्षीरदध्नोरन्तरालपरिणामवत् ।

HIS

३२. तस्मादाकाशो जायते । अस्पर्शवत्त्वे सति विशिष्ट- शब्दाधारत्वं श्रोत्राप्यायिकत्वं च आकाशलक्षणमिति । स च

  1. The gross element is the locus of objects such as a particular 13 sound etc.

  2. Tanmātras are five : sound-tanmātra, touch- tanmātra, colour-tanmātra, savour tanmātra and odour

tanmātra.

  1. The gross elements too are likewise (five), because of the difference as ether, air, fire, water and earth.

  2. Of these, the sound-tanmātra is that parti- cular substance which is an intermediate state between tāmasahankära and ether. It is like the intermediate modification between milk and curds.

  3. From that (i.e., śabda-tanmātra) the ether arises. The definition of ether is thus: It is the locus of particular sound without possessing touch, and it affords satisfaction to the sense of hearing. It is per- ceptible, possesses sound as the only attribute, and is

६०

प्रत्यक्षः शब्दमात्र गुणकः अवकाशहेतुः । ‘नीलं नभ’ इति प्रतीतेः पञ्चीकरणप्रक्रियया रूपवाँश्च । एतेनाकाशस्य अजन्यत्वनिरासः ।

३३. सूर्यपरिस्पन्दादिभिराकाशस्यैव प्राच्यादिव्यवहारोप- पत्तो दिगिति न पृथक् द्रव्यकल्पनम् । दिक्सृष्टिस्तु अन्तरि- क्षादि सृष्टिवदुपपद्यते ।

३४. आकाशात् स्पर्शतन्मात्रम् । आकाशवाय्वोर्मध्यमा- वस्थाविशिष्टद्रव्यं स्पर्श तन्मात्रम् ।

३५. तस्माद्वायुः । विशिष्टस्पर्शवत्त्वे सति रूपशून्यत्वम्, अस्मदादिस्पर्शनैकेन्द्रियग्राह्यद्रव्यत्वम्, अनुष्णाशीतविशिष्टस्पर्श- वत्त्वे सति गन्धशून्यत्वमित्यादिकं वायोर्लक्षणम् । तस्मिन्नासलि-

1

the cause of space. It is perceived in the form ‘The sky is blue’; it possesses colour by virtue of the quin- tuplicative process. 14 By this, the (conception of the ) non-origination of ether is refuted. is

  1. There is no distinct substance called ‘direc- tion’; for the space itself is looked upon as east etc., owing to the movement of the sun. The creation of ‘direction’ is accounted for like the creation of the sky.

  2. The touch-tanmātra arises from ether. The touch-tanmatra is that particular substance which is in an intermediate state between ether and air.

  3. From that, air arises. The definition of air is thus: it possesses touch and is devoid of colour; it is a substance which is perceptible to our sense of touch only. It possesses particular touch which is neither hot nor cold and is devoid of smell etc. It is apprehended as cool, hot, fragrant, etc., owing to itsप्रकृतिः

६१

लातपकुसुमाद्यवयवयोगाच्छीतोष्ण सौरभादिप्रतीतिः । स च त्वगिन्द्रियाप्यायकत्वेन उपकरोति । तस्य शब्दस्परों गुणौ ।

३६. तत्र शरीरधारणादिहेतुर्वायुविशेषः प्राणः । स च पञ्चप्रकारः प्राणापानव्यानोदानसमानभेदात् हृदि प्राणो, गुदेऽ- पानः, सर्वशरीरगो व्यानः, कण्ठे उदानो, नाभिदेशे समान इति नियमः । जङ्गमेष्विव स्थावरेषु च प्राणसम्बन्धस्तुल्य एव । वायोः स्पार्शनप्रत्यक्षत्वेन अनुमेयवादनिरासः ।

३७. वायुतेजसोर्मध्यमावस्था विशिष्टं द्रव्यं रूपतन्मात्रम् ।

contact with the particles of (various objects such as) water, sunshine, flower, etc. It helps by satisfying the sense of touch. It has sound and touch as its

attributes.

  1. Now, the particular kind of air which is the cause of support of body etc., is called prāna ( vital air ). It is fivefold because of the difference as prāṇa, apāna, vyāna, udāna and samana. There is the delimitation that prāṇa functions in the heart, apana in the anus, vyana in the whole body, udana in the throat and samāna in the region of the navel. In the case of non-ambulants the association of prana is equal as in the case of ambulants.16 Since air is perceptible by the sense of touch, the (Nyāya-vaiśesika) view that it can be inferred is refuted.

1230

  1. The colour tanmātra is that particular sub- stance which is in an intermediate state between air and fire. dh

2ainta

६२

३८. तस्मात् तेजः । उष्णस्पर्शवत्त्वभास्वररूपवत्त्वादिकं तु तेजसो लक्षणम् । तस्य बहिः पचनादिहेतुत्वम् अग्निसूर्यात्मना । अन्तर्वैश्वानरसंज्ञकजाठराग्निरूपेण । दिवाभीतादिव्यतिरिक्तानां चाक्षुषज्ञाने आलोकादिरूपेण सहकारी भवति ।

३९. तच्चतुर्द्धा - भौमदिव्यौदर्याकरजभेदात् ।

४०. तत्र पार्थिवमात्रेन्धनं तेजो भौमं तत् दीपादि । जलमात्रेन्धनं दिव्यं; तत् सूर्यादि । पार्थिवजलेन्धनम् औदर्यं ; तत् जाठरम् । निरिन्धनं तेज आकरजं तत् सुवर्णादि । सुवर्णस्य द्रव्यान्तरसंसर्गादुष्णस्पर्शाभावः ।

anion L

1

  1. From that arises fire. The definition of fire is that it possesses hot touch, effulgent colour, etc. Externally it is the means for maturation in the form of the fire and the sun. Internally it is (the means of maturation) in the form of gastric fire known as vaiśvānara. Fire in the form of light assists the ocular perception of all save owls and other such beings.

  2. It is of four kinds, because of the difference as bhauma (terrestrial), divya (celestial), audarya (gas- tric) and akaraja (mineral).

  3. Of these, bhauma is that fire which has the earth element as its only fuel; for instance, flame etc. Divya is that fire which has water as its only fuel; (for instance) the sun etc. Audarya is that fire which has earth cum water as its fuel; (for instance) the fire in the stomach. Akaraja is that fire which is devoid of fuel; (for instance) gold etc. The absence of hot touch in gold is due to its contact with other substances.

प्रकृतिः

४१. पुनः सामान्येन प्रभा प्रभावांश्चेति विभक्तः ।

६३

४२. आवरणसदसद्भावाधीन संकोचविकासः प्रसारितेजो- विशेषः प्रभा । सा च प्रभावद्भिः सहोत्पद्यते सह नश्यति । द्रव्य- रूपा गुणभूता सावयवा च । अनेन प्रभायाः केवलगुणत्वमत- निरासः ।

४३. प्रभाविशिष्टं तेजः प्रभावान् । स चतुर्विध इति प्रति- पादितम् । तत्तेजः शब्दस्पर्शरूपगुणवच्च ।

त्रम् ।

४४. तेजःसलिलयोर्मध्यमावस्थाविशिष्टं द्रव्यं रसतन्मा-

P

  1. Again, it is generally divided as effulgence (prabha) and the effulgent (prabhāvān).

  2. Effulgence is a particular kind of diffusing

fire subject to contraction and expans of diffusing

of light de- pendent on the presence and absence of obscuration (avarana). It arises along with the effulgent; it is destroyed along with it. It is of the nature of sub- stance as well as quality, and is made up of parts. 17 Hence the view that effulgence is purely a quality is refuted.

  1. The effulgent is that fire which is qualified by effulgence. That this is of four kinds has already been stated. Fire possesses the attributes of sound, touch and colour.

  2. The rasa-tanmātra is that particular substance which is in an intermediate state between fire and

water.

૬૪

४५. तस्मादापः । शीतस्पर्शवत्त्वं निर्गन्धत्वे सति विशि- प्टरसवत्त्वम् इत्यादि अपां लक्षणम् । तासां शुक्लमधुरशीतकस्व- भावानाम् आश्रयादिसंसर्गभेदात् रूपरसस्पर्शवैचित्र्यारोपः । ताः समुद्रसरिदादिरूपेण बहुप्रकाराः । शब्दस्पर्शरूपरसवत्यश्च सेचन- पिण्डीकरणादिहेतवः ।

४६. अप्पृथिव्योर्मध्यमावस्था विशिष्टं द्रव्यं गन्ध तन्मात्रम् ।

४७. तस्मात् पथिवी । विशिष्टगन्धवत्त्वं रसवत्त्वे सति विशिष्टस्पर्शवत्त्वमित्यादि पृथिवीलक्षणम् । सा सुरभिर्मधुरा कृष्णादिरूपा अनुष्णाशीतस्पर्शवती च । पाकजभेदात्तु विचित्रवर्णा

  1. From that arises water. The definition of water is that it has cold touch, and possesses particular savour etc. without having smell. Though it is white, sweet and cool by nature, the manifold qualities of colour, savour and touch are superimposed on it owing to the difference of the contact of substratum etc. It is manifold in the form of ocean, river, etc. Water possesses (the attributes of) sound, touch, colour and savour, and is the means of sprinkling, clotting, etc.

  2. The odour-tanmātra is that particular sub- stance which is in an intermediate state between water and earth.

  3. From that, arises earth. The definition of earth is that it has besides savour particular smell, particular touch, etc. It is fragrant, sweet, black- coloured etc., and has touch which is neither hot nor cold. It has manifold colour and savour on account of the modification produced by heat. It is useful by

प्रकृतिः

६५

विचित्ररसा च । अस्याश्च मनोघ्राणाप्याचकत्वेन उपकारकत्वम् । मृत्पाषाणान्नौषधादिबहुप्रकारवती शब्दस्पर्शरूपरसगन्धगुणका

धारणहेतुश्च ।

४८. तमसः पृथिव्यामन्तर्भावस्तद्गुणत्वात् तदवस्थान्तर- त्वाद्वा । अत एव आलोकाभावमात्रं द्रव्यान्तरं वा इत्यादिपक्षा निरस्ताः । रस्ता

४९. भूतेषु सर्वत्र पञ्चीकरणप्रक्रियया शब्दादीनां गुणा- नामुपलम्भः ।

५०. पञ्चीकरणप्रक्रिया तु - भगवान् भूतानि सृष्ट्वा एकैकमेव भूतं द्विधाकृत्य द्वयोर्भागयोः स्वभागमेकं निधाय भागा- न्तरं चतुर्द्धाकृत्य ताँश्चतुर्भागान् भूतान्तरेषु चतुर्षु योजयति । एवं

affording satisfaction to the mind and the sense of smell. It is manifold in the form of earth, stone, food, herbs, etc., possesses the attributes of sound, touch, savour and smell, and is the cause of support.

  1. Tamas (darkness) is brought under (the cate- gory of) earth; (for) it is an attribute or another state of it. Therefore the views that it is only the absence of light or that it is a distinct substance etc. are refuted.

  2. The attributes such as sound etc. are per- ceived in all the elements on account of the process of quintuplication. as Indam

  3. The process of quintuplication is thus : Bhagavan (the Supreme Person), having created the elements, divides each element into two; of the two parts, reserving one part of its own nature, and then re-dividing the other part into four, (He) combines the four sub-parts with the four other elements.

६६

सर्वेषु भूतेषु क्रियमाणेषु एकैकस्य भूतस्य अर्द्ध स्वभागः, अद्धन्तिरं चतुर्णां भूतानां भागसमुच्चय इति भवति । तथा च स्वभागस्य भूयस्त्वात् परभागस्याल्पीयस्त्वाच्च पृथिव्यादिव्यपदेशः ।

५१. वेदे त्रिवृत्करणोपदेशस्तु पञ्चीकरणस्याप्युपलक्षणम् । भूतैः साकं महदहङ्कारौ मिलित्वा सप्तीकरणमित्यप्याहुः ।

५२. एतेषु चतुर्विंशतिसङ्ख्याकेषु पञ्चभूताति प्रकृतिमह- दहङ्काराश्च शरीरोपादानानि । एकादशेन्द्रियाणि प्रत्येकमसङ- ख्यातानि प्रतिपुरुषं भिन्नानि, आभरणापितरत्नानीव शरीर- माक्रम्य तिष्ठन्ति ।

५३. शरीरं नाम चेतनं प्रति आधेयत्वविधेयत्वशेषत्वनिय-

In this manner when all the elements are created, one half of each element retains its own nature, while the other half is made up of the parts of the four ele- ments. So there is the designation of ’earth’ etc., since the portion of its own nature is more and that of other (elements) less.

  1. The teaching of the tripartite process 1 8 in the Veda refers synechdochically to the quintuplicative also. Others speak of the septempartite process by adding mahat and ahankara along with the (five) elements.

  2. Of these twenty-four principles, the five ele- ments, prakṛti, mahat and ahankara are the material cause of the body. The eleven indriyas, each of which is innumerable, are different in regard to every person. They enter the body and stay like gems laid in a jewel.

  3. What is called body (śarīra ) is that parti- cular substance, which has inseparable relation with the sentient invariably as the adheya (the supported), the

प्रकृतिः

६७

मैरपृथक्सिद्धौ द्रव्यविशेष इत्येकं लक्षणम् । नियमेन यदाधेयं, नियमेन यद्विधेयं, नियमेन यच्छेषमिति लक्षणत्रयं वा योज्यम् । ईश्वरतज्ज्ञानव्यतिरिक्तं द्रव्यं शरीरमिति वा तटस्थलक्षणम् ।

५४. ५४. एतेन चेष्टाश्रयं शरीरम्, इन्द्रियाश्रयं शरीरं, भोगा- यतनं शरीरं शिरःपाणिपादादिमयं शरीरम् इत्यादीनि परो- क्तानि शरीरलक्षणानि निरस्तानि ।

५५. शरीरं द्विविधं - नित्यमनित्यमिति । तत्र नित्यं त्रिगुणद्रव्यकालजीवशुभाश्रयात्मकमीश्वरशरीरम् । नित्यसूरिणां स्वाभाविकगरुड भुजगादिरूपं च ।

vidheya (the controlled) and the sesa (the subsidiary); this is the single definition of the body. Or a three- fold definition may be made as (1) ‘(body is that) which is invariably supported (by the sentient ) ‘, (2) ‘(body is that) which is invariably controlled (by the sentient) and (3) ‘(body is that) which is invariably subsidiary (to the śeşin, the sentient)’.19 Or, ‘body is that substance which is different from Isvara and His knowledge’-is the definition per accidens.20

  1. The definition of body given by others that ‘body is the abode of activity’, 21 ‘body is the abode of sense organs’,22 ‘body is the abode of enjoyment'23 and ‘body is made up of head, hands, feet, etc.‘24 are refuted (by our) definition.

  2. The body is twofold: eternal and non- eternal. Of these, the eternal is the body of Isvara which is of the nature of substance (prakṛti) made up of the three guņas (i.e., sattva, rajas and tamas), time, the individual selfs and the divine, auspicious figure in Vaikuntha. And the natural forms of Garuda,

६८

५६. अनित्यं द्विविधम्-अकर्मकृतं कर्मकृतं चेति । प्रथम- मीश्वरस्य महदादिरूपम् । तथा अनन्तगरुडादीनां च इच्छा- गृहीतं तत्तत् रूपम् । कर्मकृतमपि द्विविधं – स्वसङ्कल्पसहकृत- कर्मकृतं केवलंकर्मकृतं चेति । पूर्वं महतां सौभरिप्रभृतीनाम्, उत्तरं चान्येषाम् ।

५७. पुनः सामान्यतो द्विविधं – स्थावरजङ्गमभेदात् । स्थावराः शिलावृक्षगुल्मलतादयः । जङ्गमश्चतुर्द्धा - देवमनुष्य- तिर्यङ्नारकिभेदात् । त

५८. उद्भिज्जस्वेदजजरायुजाण्डजादिभेदा अपि विभाग-

जधर्मः । अयोनिजशरीराण्यपि सन्ति ।

Śesa and others, who belong to the class of the nitya- sūris (are also eternal).

abletw

  1. The non-eternal is twofold: non-karma-made and karma-made. The first consists of the forms of İsvara, such as mahat etc. Likewise are the forms of Ananta, Garuda, etc. assumed at their wish. The karma-made is also twofold: karma-made assisted by one’s own will and purely karma-made. The former is that of Saubhari25 etc. and the latter that of others.

  2. Again, there is a twofold general division, because of the difference as non-ambulant and ambu- lant. The non-ambulants are stones, trees, shrubs. creepers, etc. The ambulants are of four kinds, because of the difference as celestial being, human being, animal and hell-denizen.

  3. The distinctions such as sprout-born, sweat- born, egg-born and womb-born are attributes arising out of the (genetic) division of ( beings ). But there are

प्रकृतिः

६९

५९. एवं पञ्चीकृतानां भूतानामेवाण्डोत्पादकत्वम् । अण्डोत्पादनात् पूर्वसृष्टिः समष्टिसृष्टिः,

सृष्टिः

अनन्तरसृष्टिर्व्यष्टि-

६०. महदादिनामुत्पत्तिर्नाम तालीयपलाशताटङ्कन्यायेन अवस्थान्तरापत्तिरेव । सेनावनराश्यादिव्यवहारवत् ।

६१. पूर्वापरावस्थाविशेषसम्बन्ध मात्रेण कार्यकारणभेदव्य- वहारः । तत्र पूर्वावस्थाप्रहाणेन विजातीयावस्थान्तरप्राप्तौ तत्त्वान्तरव्यपदेशः पृथिवीपर्यन्त एव ।

also bodies not produced in the ordinary course of generation.

yew airte

  1. Thus from the quintuplicated elements there is the origination of the anda (cosmic sphere). The aggregate creation is the creation prior to that of the anda; (but) the individual creation is the creation. posterior to that (of the anda).

  2. The origination of mahat etc. is nothing but a change of state as illustrated by the maxim of the palm-leaf ear-ring.26 (Or) like the usages of (words) such as army, forest, heap, etc. incl

  3. The distinction of cause and effect in empiri- cal life is due to mere having the particular anterior state and the particular posterior state. The designa- tion of a new category right up to earth takes place when (an element) attains a different kind of state by abandoning its prior state.

६२. इत्थं प्रकृति महदहङ्कारैकादशेन्द्रियतन्मात्र पञ्चकभूत- पञ्चकविभागेन चतुर्विंशति तत्त्वानि वर्णितानि ।

६३. एतेन न्यूनाधिकसङ्ख्यातत्त्ववादिनो बाह्याः पाशुप- ताश्च निरस्ताः । परमाणुका रणत्ववादिनोऽपि निरस्ताः ।

६४. प्रकृत्यादय ईश्वरस्य जीवस्य च भोग्यभोगोपकरण- भोगस्थानानि च भवन्ति । भोग्यं विषयाः भोगोपकरणं चक्षुरा- दिककरणानि । भोगस्थानानि चतुर्दर्शभुवनान्तर्वर्त्यण्डजातानि । ६५. अण्डं नाम कपित्थफलाकारं पञ्चीकृतपञ्चभूतारब्धं प्राकृतद्रव्यम् ।

  1. In this way by the division of prakrti, mahat, ahankāra, eleven indriyas, five tanmātras, and five elements, the twenty-four categories are described.

gross

  1. By this, Paśupatas and others who are the upholders of a less or a greater number of categories are refuted. The Vaiśesikas .also who uphold the doctrine of monads constituting the cause (of the universe) are refuted.

  2. Prakrti and others become the objects, the means and the abodes of enjoyment for Isvara as well as the individual self. The objects are the material for the enjoyment. Eyes and other instruments are the means for enjoyment. The abodes of enjoyment are those hosts of andas included in the fourteen worlds.

  3. What is called anda is that material sub- stance which is of the shape of a wood apple and which has its origin in the quintuplicated five elements.प्रकृतिः

७१

६६. तद्यथा - पद्माकारा भूः । कणिकाकारो मेरुः । मेरोर्द- क्षिणतो भारतकिम्पुरुषहरिवर्षाणि त्रीणि । उत्तरतस्तु रम्यकहिर- ण्यककुरुवर्षाणि त्रीणि । पुरतो भद्राश्ववर्षं, पश्चात् केतुमालाख्यं वर्षम् । मध्यं तु इलावृतम् ।

लावृतम्

६७. एवं नववर्षयुक्तं जम्बूद्वीपं लक्षयोजनविस्तीर्णं सपरि- माणेन लवणसिन्धुनावृतम् । स सिन्धुद्विगुणेन सप्तवर्षात्मकेन लक्षद्वीपेन वेष्टितः । सोऽपि इक्षुसमुद्रेण । सोऽब्धिः शाल्मली- द्वीपेन । स पुनः सुरासमुद्रेण । स कुशद्वीपेन । स सर्पिः समुद्रेण । सोऽपि क्रौञ्चद्वीपेन । स दध्यर्णवेन । सोऽपि शाकद्वीपेन वेष्टितः । स क्षीरार्णवेन । स वर्षद्वयविभाजकवलयाकार मानसोत्तरपर्वत-

  1. It is thus: Bhu is of the shape of a lotus. Meru is of the shape of the pericarp (of the lotus). To the south of Meru are the three continents of Bharata, Kimpuruşa and Hari. To the north are the three continents of Ramyaka, Hiranyaka and Kuru. In front is the continent of Bhadrāśva. Behind is the continent named as Ketumāla. In the centre is Ilāvṛta.

  2. Thus Jambūdvāpa. comprising the nine con- tinents, has the extension of one lac of yojanas, 27 encompassed by the salt sea of the same extent. This sea is encircled by Plakṣadvipa of double that extent comprising seven continents. Even this is (begirt) by the sea of syrup. This sea (of syrup) by the Salma - lidvīpa. This again by the sea of liquor. This by Kuśadvipa. This by the sea of clarified butter. This also by the Krauñcadvīpa. This by the sea of curd. This again is encompassed by the Sakadvipa. This by the sea of milk. This by the Puskaradvipa containing

७२

सहितेन पुष्करद्वीपेन । स शुद्धजलार्णवेन । एवं द्वीपानामुत्तरो- त्तरद्वैगुण्यं द्रष्टव्यम्

६८. प्लक्षद्वीपादयश्च सप्तवर्षात्मकाः । सप्तद्वीपात्मकोऽयं द्विगुणया काञ्चनभूम्यावृतः । काञ्चनभूमिस्तु लोकालोक पर्वतेन । पर्वतस्त्वन्धतमसा । तदन्धतमो गर्भोदकेन । तदण्डकटाहेन । ।

AVE

६९. एवं भूमेरधः अतलवितलसुतलरसातलतलातलमहा- तलपातालभेदात् सप्तलोकाः । अधो नरकाः । ते च पापकर्मणां पार्पानुभव भूमयः । रौरवाद्या मुख्यतया एकविंशतिप्रभेदाः। ततस्तमः । ततो गर्भोदकम् । अनन्तरमण्डकटाहः ।

the bracelet-shaped mountain Manasottara which divides two continents. This by the sea of pure water. Thus each following dvipa is to be viewed as double in extent (of the immediately precedent one).

  1. Plaksa and other dvāpas contain seven continents. These seven dvīpas are encompassed by the land of gold twice its size. This land of gold by the mountain Lokaloka. This mountain by the blind- ing darkness. This blinding darkness by the uterine waters. This by the shell of the anda.

भ

  1. Thus below Bhū are the seven worlds, be- cause of the difference as Atala, Vitala, Sutala, Rasātala, Talatala, Mahātala, and Patala Below are the infernal regions. These are the fields for the experience of (the fruits of) demerit of the sinful. Raurava and other (infernal regions) are mainly divided as twenty-one. Beyond that darkness. Then uterine waters. Then the shell of the anda.

YB

प्रकृतिः

७३

७०. एवं भूमेरुपरि लक्षयोजनात् सूर्यमण्डलम् । तदेव भुवर्लोकः । तदुपरि चन्द्रमण्डलम् । तस्मादुपरि नक्षत्र बुधशुक्रा- ङ्गारकबृहस्पतिशनिसप्तर्षि मण्डलानि । तदुपरि ध्रुवः । सूर्यमण्डल - मारभ्य ध्रुवलोकपर्यंन्तं स्वर्लोकः । चतुर्लक्षादुपरि कोटियोजनो- च्छ्रायो महर्लोकः । तस्मात् द्विगुणो जनलोकः । ततश्चतुर्गुण- स्तपोलोकः । तस्मात् द्वादशकोटयुच्छ्रायः सत्यलोकः । ततस्तमो गर्भोदकम् अण्डकटाहश्च ।

७१. एवं तिर्यगूर्ध्वप्रमाणेन पञ्चाशत्कोटियोजनत्वं भूमे- रुक्तं भवति । शतकोटियोजनविस्तीर्णवादो मानभेदेन । अण्डकटा- हस्तु कोटियोजनोच्छ्रायः । तदण्डं दशोत्तरावरणावृतम् । एतादृ-

  1. Thus one lac of yojanas above Bhu is the solar orb. That itself is Bhuvarloka. Beyond that is the orb of the moon Over that is the stellar sphere, (planets such as) Budha, Sukra, Angaraka, Brhaspati, Śani and the constellation Ursa Major. Beyond that Dhruva. Beginning from the solar orb upto the world of Dhruva, it is Svarloka. Beyond four lacs (of yojanas), is Maharloka, one crore of yojanas in extent. Twice that size is Janaloka. Then Tapoloka four times to that (in extent). From that is Satyaloka, twelve crores (of yojanas) in extent. Beyond that are dark- ness, uterine waters and the shell of the anda.

  2. In this manner the measurement of Bhu is said to be fifty crores of yojanas horizontally and longitudinally. The view that it is a hundred crore of yojanas in extent is due to difference in measure-

७४

यतीन्द्रगतदीपिका

शानि अण्डानि अनन्तानि जलबुद्बुदवत् । युगपदीश्वरसृष्टानि । ईश्वरस्य चतुर्मुखपर्यन्ता सृष्टिरद्वारिका, तदनन्तरं सद्वारिकेति विवेकः । विस्तरस्तु पुराणरत्नादिषु द्रष्टव्यः । इति प्रकृति - निरूपिता ।

इति श्रीबाधूलकुलतिलकधीमन्महाचार्यस्य प्रथमदासेन श्रीनिवासदासेन विरचितायां यतीन्द्रमतदीपिकायां प्रकृतिनिरूपणं नाम चतुर्थोऽवतारः ॥

ment. The shell of the anda is one crore of yojanas in extent. That anda is surrounded by an enclosure ten times to that in extent. Andas similar to this are infinite like bubbles. They are created by Iśvara simultaneously. Iśvara’s creation upto the Four- faced (Brahma) is ‘immediate’; after that (i.e., im- mediate creation), it is ‘mediate’. For details (of cosmology) the Gem among Puranas28 and others may be seen. Thus prakṛti has been explained.

Here ends the fourth ‘avatara’ on prakṛti of Yatindramatadipikā composed by Srinivasadasa, the foremost disciple of Sriman

Mahācārya, an ornament in the line of Śrī Vādhūlas

וד

(66)

Wend

sailor fid-d

my balboa aid

atala

Clemson of sub as to

Or

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