Rogabhishagjitiya Vimana: Difference between revisions
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Anruta is contrary to satya (that which is not consistent with facts).[38] | Anruta is contrary to satya (that which is not consistent with facts).[38] | ||
=====18. Pratyaksha (direct perception) | ===== 18. Pratyaksha (direct perception) ===== | ||
अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९|| | अथप्रत्यक्षं- प्रत्यक्षंनामतद्यदात्मनाचेन्द्रियैश्चस्वयमुपलभ्यते; तत्रात्मप्रत्यक्षाःसुखदुःखेच्छाद्वेषादयः, शब्दादयस्त्विन्द्रियप्रत्यक्षाः||३९|| | ||
atha pratyakṣaṁ- pratyakṣaṁ nāma tadyadātmanā cēndriyaiśca svayamupalabhyatē; tatrātmapratyakṣāḥ sukhaduḥkhēcchādvēṣādayaḥ, śabdādayastvindriyapratyakṣāḥ||39|| | atha pratyakṣaṁ- pratyakṣaṁ nāma tadyadātmanā cēndriyaiśca svayamupalabhyatē; tatrātmapratyakṣāḥ sukhaduḥkhēcchādvēṣādayaḥ, śabdādayastvindriyapratyakṣāḥ||39|| | ||
atha pratyakShaM- pratyakShaM nAma tadyadAtmanA cendriyaishca svayamupalabhyate;tatrAtmapratyakShAH sukhaduHkhecchAdveShAdayaH, shabdAdayastvindriyapratyakShAH||39|| | atha pratyakShaM- pratyakShaM nAma tadyadAtmanA cendriyaishca svayamupalabhyate;tatrAtmapratyakShAH sukhaduHkhecchAdveShAdayaH, shabdAdayastvindriyapratyakShAH||39|| | ||
Pratyaksha is the knowledge which is directly perceived by the self and the sense organs. Self-perceived are pleasure, pain, desire, aversion etc., while sound etc. are perceived by the sense organs.[39] | Pratyaksha is the knowledge which is directly perceived by the self and the sense organs. Self-perceived are pleasure, pain, desire, aversion etc., while sound etc. are perceived by the sense organs.[39] | ||
19. Anumana (inference) | |||
===== 19. Anumana (inference) ===== | |||
अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि||४०|| | अथानुमानम्- अनुमानंनामतर्कोयुक्त्यपेक्षः; यथा- अग्निंजरणशक्त्या, बलंव्यायामशक्त्या, श्रोत्रादीनिशब्दादिग्रहणेनेत्येवमादि||४०|| | ||
athānumānam- anumānaṁ nāma tarkō yuktyapēkṣaḥ; yathā- agniṁ jaraṇaśaktyā, balaṁ vyāyāmaśaktyā, śrōtrādīni śabdādigrahaṇēnētyēvamādi||40|| | athānumānam- anumānaṁ nāma tarkō yuktyapēkṣaḥ; yathā- agniṁ jaraṇaśaktyā, balaṁ vyāyāmaśaktyā, śrōtrādīni śabdādigrahaṇēnētyēvamādi||40|| | ||
athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||40|| | athAnumAnam- anumAnaM nAma tarko yuktyapekShaH; yathA- agniM jaraNashaktyA, balaMvyAyAmashaktyA, shrotrAdIni shabdAdigrahaNenetyevamAdi||40|| | ||
Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound etc.[40] | Anumana is the reasoning supported by invariable concomitance such as the knowledge of agni (is examined) by the power of digestion; that of strength of a person by examining the power to exercise, auditory organ etc. by the ability of perception of sound etc.[40] | ||
20. Aitihya (traditional instruction) | |||
===== 20. Aitihya (traditional instruction) ===== | |||
अलौकिकाप्तोपदेशऐतिह्यपदेनोच्यतइत्याह- वेदादिरिति||४१|| | अलौकिकाप्तोपदेशऐतिह्यपदेनोच्यतइत्याह- वेदादिरिति||४१|| | ||
athaitihyam- aitihyaṁ nāmāptōpadēśō vēdādiḥ||41|| | athaitihyam- aitihyaṁ nāmāptōpadēśō vēdādiḥ||41|| | ||