उदयनाचार्य

ek bahuvikalpi shabd hai any arthoan ke lie dekhean:- udayan (bahuvikalpi)

udayanachary ya 'achary udayan' prachin nyay vaisheshik parampara ke akhiri prabhavashali darshanik mane ja sakate haian. kyoanki udayanachary ke bad nyay vaisheshik darshanoan ne naya mo d apanaya, jisaki parinati navyanyay mean huee. lekin udayanachary poore arth mean 'prachin naiyayik' nahian mane ja sakate. navyanyay ke vidvanh any prachin naiyayikoan ki apeksha udayanachary ke lekhan ka vichar vishesh gaurav ke sath karate haian. ganganath jha jaise adhunik vidvanh to udayanachary ko navyanyay ka sansthapak manate haian, kyoanki udayanachary ke lekhan mean nyay aur vaisheshik darshan ka jo milan paya jata hai tatha pranali vijnan ke prati jo ati sookshm nishtha payi jati hai, vah navyanyay ki vichar pranali se hi adhik milati hai.

jivan parichay

udayanachary mithila ke nivasi the. unaka janm vartaman samastipur (bihar) ke kariyan gram mean hua tha. inake vanshaj aj bhi nivas karate haian. unhoanne vad vivad ke prasang mean bahut yatra ki hoangi, aisa vidvanoan ka abhimat hai. udayanachary ki jivani ke bare mean bhavishy puran^[1] mean jo janakari milati hai, vah is prakar se hai-

ek bauddh pandit mithila mean aye tatha unhoanne raja ko sandesh diya- "ap vedashastr padhakar bhram mean phans ge ho. ab mere shastr padhakar bauddh marg ke anuyayi ban jaie. agar ap ke desh mean koee vedashastr ka vidvanh ho, to use mere sath shastracharcha karane ke lie bhej dijie. raja ne udayanacharyachary ko kee panditoan ke sath bhej diya. bahut dinoan tak charcha chali, lekin jab koee nirnay nahian ho saka, tab bauddh pandit ne udayanachary ko ek mayik prayog ka nimantran diya. ek shilakhand ka unhoanne pani bana diya aur phir us pani ko dubara se shilakhand banane ki chunauti udayanachary ko di. udayanachary ne chunauti man li tatha pani se phir se shilakhand bhi bana diya. usake bad udayanachary ne bhi ek bat ka prastav rakha.

do b de talavrikshoan par chadhakar donoan kood p deange, jo jiega vah jitega. bauddh pandit ne man liya. donoan pe d se kood p de. udayanachary 'ved praman hai' aisa kahakar kood p de aur bauddh pandit 'ved apraman hai' aisa kahakar koode. bauddh pandit mar gaya aur udayanachary jivit rahe. raja ne vedashastr ka pramany natamastak hokar svikar kar liya, udayanachary ko apana rajaguru bana liya, nastikoan ke sab shastr granth pani mean phiankava diye tatha rajy mean rahane vale sab nastikoan ko saja dekar unhean sakhti se astik bana liya."

puri ki yatra

ek bar udayanachary purushottamapur (puri) mean jagannath mandir ge, lekin daravaze charoan taraf se band the. tab udayanachary jagannath ko bole-

'jagannath surashreshth bhaktyahankarapoorvakamh.
aishvaryamadamattoasi samavajnay vartase..
upasthiteshu bauddhashu madadhona tab sthiti:..'

"he devashreshth jagannath. agar bhaktoan ki apake prati ki huee bhakti par garv karate hue ap apane aishvary ki masti se mast ho ge hoan, aur meri avajna kar rahe hoan, to yah bhi dhyan mean rakhoan ki jab bauddh ate haian, tab mera astitv mere hath mean rahata hai."

udayanachary ke is vachan ke tatkal bad hi band daravaze khul ge. tho de din bad khud jagannath ne vahaan purajiyoan ko sapane mean darshan die aur kaha ki meri moorti par jo pitambar hai, vah udayanachary ko dijie, kyoanki udayanachary mera hi aansh svaroop hai. unhoanne meri sthapana ki hai, mera astitv siddh kiya hai, jab ki bauddhoan ne mera tiraskar kiya. isake bad jagannath ka prasad lekar udayanachary phir se mithila ae tatha bahut varshoan tak shastr ka adhyayan kiya. budhape mean kashi akar unhoanne pranatyag kiya.

mahan naiyayik

hindoo parampara mean udayanachary ke ek mahanh naiyayik mane jane ka doosara karan yah hai ki bharat mean bauddh darshan ka khandan karate hue us darshan ka vaicharik prabhav kam karane vale panditoan mean udayanachary ek prabhavashali pandit siddh hue. unake granthoan mean visheshat: atmatattv vivek mean bauddh darshan ki bahut hi tikhi alochana milati hai. udayanachary bauddh darshan ka nirnayak roop mean khandan nahian kar paye ya nahian, is bare mean matabhed ho sakate haian, lekin unaka bauddh darshan ka khandan sookshm buddhi tatha vad kaushal ka ek namoona hai. udayanachary ke is pauranik vritt mean saty tatha dantakatha ki milavat ho sakati hai, lekin bauddhoan ke sath udayanachary ne b da prabhavashali sangharsh kiya hoga, yah bat isase spasht hai.

udayanachary ke kal ke bare mean vidvanoan ke jo anuman haian, ve udayanachary ke kal ko dasavian sadi ke charam pad aur gyaharavian sadi ke uttarardh ke daramyan sthapit karate haian.

udayanachary ke granth

udayanachary ke nam se sat granth upalabdh haian. unamean se 'atmatatv vivek' aur 'nyay kusumaanjali' svatantr vadagranth haian. 'lakshanavali' aur 'lakshanamala' sangrahak prakaran granth haian tatha baki granth doosare granthoan ki tika matr haian. in granthoan ka parichay is prakar hai-

atmatatvavivek

udayanachary ke is mahattvapoorn granth ka vishay hai- 'nairatmyavad ka khandan tatha atma ke astitv ki sthapana.' nairatmyavad ka khandan karate samay udayanachary ne bauddhoan ko hi apane pradhan pratipaksh ke roop mean samane rakha hai. isilie atmatatvavivek ka hi doosara nam 'bauddhadhikar' hai. atmatatvavivek mean udayanachary ne bauddhoan ki mukhyat: jin char yuktiyoan ka khandan karane ka prayas kiya hai, ve is prakar haian-

'jo bhi sath hai, vah kshanajivi hai.' agar atma hai to vah bhi kshanik hai. isalie naiyayikoan ka mana hua nity atma vastavik nahian ho sakata. is yukti ka khandan karate samay udayanachary ne bauddhoan ke kshanabhangavad ka khandan prastut kiya hai.
bahy padarth sath nahian hai. isalie mere bahar bhi kisi ki-meri ya doosare kisi ki atma hai, yah nahian ho sakata. atma bahyarth nahian hai. is yukti ke khandan mean udayanachary ne bauddhoan ke vijnanavad ki k di alochana ki hai.
gunoan ke alava koee dravy nam ki chiz hai hi nahian. isalie kshanik jnan jisaka gun mana ja sakata hai, ho hi nahian sakati.^[2] bauddhoan ki is yukti ka uttar dete samay udayanachary ne dravy ka astitv siddh karane ka yatn kiya hai.
ham kabhi bhi atma ka anubhav nahian karate haian. isalie atma nahian hai. yah sachamuch bauddhoan ki yukti hai, isake bare mean sandeh ho sakata hai, kyoanki bauddh jab 'anupalabdhi' ki charcha karate haian, tab 'upalabdhi lakshan prapt^[3] ki anupalabdhi us chiz ka abhav siddh karane mean upayukt hoti hai' aisa manate haian. lekin bauddhoan ke matanusar naiyayikoan ke dvara atma darshan yogy chiz hi nahian hai. usaka pratyakshaman asanbhav hai, to usaki anupalabdhi ke adhar par usaka abhav siddh hoga, aisa bauddh kahaan tak maneange. isalie yah chauthi nairatmyavadi yukti charvakoan ke muanh mean shobha de sakati hai, bauddhoan ke nahian.

is chauthi nairatmyavadi yukti ke khandan ke sath-sath udayanachary nyayavaisheshik drishti se atma ka astitv siddh karane ke lie praman bhi prastut karate haian. udayanachary ke matanusar 'maian ghat ko janata hooan, is prakar ka jo savikalpak manas pratyaksh hamean hota hai, vah atma ka pratyaksh jnan hi hai. yah atma, jaisa vijnanavadi bauddh manate haian, us prakar ki, kshanik vijnanoan ki santan nahian hai, balki avinashi hai, yah siddh karane ke lie bhi udayanachary ne yuktiyaan di haian. 'maianne jis ghat ko dekha, vah maian ab is ghat ko chhoo raha hooan.' is prakar ki pratyabhijna mean ham donoan mean 'maian' shabdoan ka vachy ek hi atma manate haian. vaise hi hamean jo poorvanubhoot vishay ka smaran hota hai, usaki vyakhya ke lie bhi anubhav tatha smaran jise hota hai, vah ek hi atma hai, aisa manana zaroori hai. tatha shubh aur ashubh karmoan ka hamean shubh aur ashubh phal milata hai. isaki upapatti dikhane ke lie bhi karm ki ichchha tatha prayatn karane vala aur us karm ka phal bhogane vala ek hi atma manana chahie. yahaan dharm aur adharm namak karmajany gunoan ki vajah se ham phal bhogate haian, aisa udayanachary manate haian. is atma ka vishisht svaroop siddh karane ke lie, jaise ki atma bhautik, dehasvaroop ya iandriyasvaroop nahian hai, yah paramanu ke akar vali nahian hai, balki paramamahath pariman vali (sarvavyapi) hai, udayanachary ne bahut yuktiyaan di haian. manas pratyaksh se bhi hamean 'ahamh' shabd vaky atma ka anubhav hota hai. lekin udayanachary ka kahana hai ki atma atm-bhinn padarthoan se kis tarah bhinn hai, yah janane se hi ni:shreyas ki prapti ho sakati hai. atma ka yah svaroop nishchit karane ke lie do praman haian- anuman tatha ved. unamean se ved praman isalie haian ki ve aptokt haian. yatharthavakta eeshvar ne unaka nirman kiya hai. yahaan udayanachary ne eeshvar ka astitv tatha usaka vishisht svaroop, sarvajn, ekamatr, karunik, yatharthavakta siddh karane ke lie yuktiyaan di haian. granth ke akhiri hisse mean udayanachary ne moksh ke svaroop tatha upay ka darshan nyayavaisheshik parampara ke anusar kiya hai.

nairatmyavadi yuktiyoan ke khandan ke sath sath udayanachary ne bauddhoan ke any kee sanbaddh siddhaantoan ka bhi khandan prastut kiya hai. inamean se pramukh haian: apohavad, chitradvaitavad, shoonyavad, sanghatavad.

nyayakusumaanjali

udayanachary ka doosara mahattvapoon granth 'nyayakusumaanjali'. is granth ka vishay hai- 'eeshvar ke astitv ki siddhi'. isamean udayanacharyachary ne pramukh paanch nirishvaravadi yuktiyoan ka nirdesh karate hue unaka khandan karane ka prayas kiya hai. ve paanch yuktiyaan is prakar haian-

1. charvak kahate haian ki jis adhar par ham paralok (tatha punarjanm) siddh kar sakean, aisi 'adrisht' nam ki chiz koee hai hi nahian, aur adrisht n hone se us adrisht ke anusar karm phal baantane vala eeshvar bhi nahian hai.

is yukti ka ashay is prakar hai. karmasiddhaant ke anusar adami jo achchha ya bura karm karata hai, usaka phal usako aur usi ko bhogana p data hai. lekin duniya mean ham dekhate haian ki kee achchhe karmoan ka achchha phal ya bure karmoan ka bura phal turant, is janm mean tatha isi lok mean nahian mil pata. aisi sthiti mean jo karm karane ke bad hi nasht ho gaya, usaka phal doosare janm mean ya paralok mean prapt karane vala, karm aur phal ko jo d dene vala, koee madhyam manana p data hai. is madhyam ko mimaansakoan ne 'apoorv' tatha naiyayikoan ne 'adrisht' kaha hai. agar karm ka phal is duniya mean tatha is janm mean milata hua nahian dikhata, to aisa manana p dega ki adrishtaroop vah phal karmakarta ko zaroor doosare janm mean ya paralok mean bhogana p dega. is prakar adrisht ke adhar par karmavadi paralok ki tatha punarjanm ki siddhi ka prayas karate haian. eeshvaravadi darshanik isi adrisht ke adhar par ya eeshvar ki siddhi ka prayas karate haian. har ek jiv ko usake karm ke anusar arthath tajjany adrisht ke anusar phal dene vala hi eeshvar hai. lekin charvak kahate haian ki hamean adrisht hi manjoor nahian hai, usake adhar par eeshvar siddhi ki bat to door hi rahi.

is akshep ka uttar dete hue udayanacharyachary karm aur phal mean hone vali anadi karyakaran shrriankhala ka samarthan karate haian, tatha usi ke adhar par adrisht ki sthapana karate haian. adrisht ki siddhi karane ke bad usi stabak mean udayanachary ne saankhy tatha bauddh darshan ki alochana ki hai. udayanachary ka kahana hai ki saankhy tatha bauddhoan ne jo atma ka svaroop mana hai, vah karmasiddhaant tatha adrishtatatv se bilkul visangat hai. karmasiddhaant ke anusar jo karane vala hai, vahi bhogane vala bhi hona chahie. lekin saankhy ke anusar karane vali prakriti tatha bhogane vala purush paraspar bhinn hai. is prakar karmasiddhaant hi agar jhootha ho gaya to sansar ya moksh ki vyakhya kaise ki jaye. agar atma ka svaroop kshanabhangur hai, jaisa ki bauddh kahate haian to phir us kshan ka 'maian' doosare kshan ke 'maian' se alag hi siddh hua. is sthiti mean ek ke kie ka phal doosare ko bhogana p dega. isalie atma n keval nity (avinashi) hai, balki vahi karta (ichchha tatha prayatnoan ka adhar) tatha bhokta (sukh-du:khadi bhogane vala) hai, is nyay vaisheshik mat ki sthapana udayanachary karate haian.

2. mimaansak adi nirishvaravadi darshanik adrisht ko svikar to karate haian, tatha paralok siddhi ke lie 'adrisht' manana avashyak bhi samajhate haian, lekin usake lie eeshvar ko manana avashyak nahian samajhate. unake mat ka khandan karate soomay udayanacharyachary kahate haian ki srishti ki utpatti tatha pralay ki vyakhya eeshvar ko manakar hi sambhav hai, anyatha nahian. srishti ki utpatti manane par hamean vedoan ki utpatti bhi manani chahie. aur un vedoan ke nirmata eeshvar ko manana p dega. 'eeshvar ke sivae doosara hi koee kapil jaisa sarvajn vyakti hoga, jo srishti ke prarambh mean hi poorv srishti ke abhyas ke adhar par naye ved ka nirman karega', aisa kahana uchit nahian hai, kyoanki aise anek sarvajn vyakti manane ke bajae ek hi sarvajn eeshvar manane mean laghav haian, ek prakar ki suvidha hai.

is par mimaansak kaheange ki ham srishti ki utpatti tatha pralay manate hi nahian haian. jis maukhik parampara se vedoan ka rakshan aj tak hua hai, vah guru parampara aj tak anadi kal se chali a rahi hai, aisa manana uchit hai, isalie ved anadi haian. chaturvarny, dinarat yah sab anadi kal se aise hi chalata a raha hai. is par udayanachary eeshvaravad ka samarthan karate hue kahat haian ki jis prakar har sal soory ka kark rashi mean pravesh hote hi varsha rritu ki shuruat hoti hai, usi prakar kabhi n kabhi din-rat ki shuruat huee hogi, tatha jaise adami hamesha jagrit nahian rahata hai, kabhi gahari niandra mean lin ho jata hai, usi prakar vishv ka pralay bhi ham manate haian. tatha jaise kisi pe d ki utpatti kabhi shakha se ya kabhi bij se hoti hai, vaise hi srishti ke adi mean chaturvarny ki utpatti adrisht se huee, bad mean janm ke adhar par varn vyavastha chalati rahi, aisa ham kah sakate haian. eeshvar vedotpatti karake ved ko kee maharshiyoan ko vidit karata hai aur unase ved parampara shuroo hoti hai tatha dhire dhire yah ved parampara nasht bhi hoti hai. aisa udayanachary manate haian.

3. doosare kee nirishvaravadi manate haian ki pramanoan ke adhar par ham eeshvar ka abhav nishchit kar sakate haian. ve apane samarthan mean anupalabdhi, anuman adi praman prastut karate haian. is par udayanachary ka kahana hai ki anupalabdhi yani darshanabhav praman kab ho sakata hai. jab jisaka darshanabhav ho, vah darshan ke yogy ho, tabhi. paramanu ya pishach ka abhav ham anupalabdhi ke adhar par nahian nishchit kar sakate. isalie anupalabdhi agar 'yogyanupalabdhi' ho tabhi vah praman kahalati hai. eeshvar hote hue bhi vah darshan ke yogy nahian hai. yahi to hamara kahana hai. isalie yogyanupalabdhi ka yahaan koee upayog nahian hai. yahaan prashn uthega ki shashashrriang (ya bandhyaputr, khapushp) kabhi dikhaee n dene par bhi ham anupalabdhi ke adhar par 'shashashrrian nahian hai' aisa vyavahar kaise kar sakate haian. is par udayanachary ka uttar hai ki anupalabdhi se ham 'shashashrriang' ka bodh nahian karate, balki (shash par) shrriang ka ya (shrriangasanbaddh) shash ka bodh karate haian aur shrriang tatha shash donoan bhi darshanayogy haian.

"eeshvar nahian hai", aisa ham anuman se bhi siddh nahian kar sakate. anuman mean avashyak hai ki paksh^[4] sath hi ho aur sadhy ka paksh ke sath sambandh anuman se siddh kiya jaye. 'yahaan to eeshvar nahian hai', is pratijna ka uddeshy eeshvar hi paksh hai. agar eeshvar paksh aur isalie yatharth anuman ki shartoan ke anusar sath hai, to usaka abhav usi anuman se kaise siddh kiya jaye. isi prakar upaman, shabd ya arthapatti ke dvara bhi eeshvar ka abhav siddh karana asambhav hai, aisa udayanachary ne dikhaya hai.

4. any kee nirishvaravadi eeshvar ke nyayasangat svaroop ke bare mean sanshay upasthit karate haian. naiyayikoan ke anusar eeshvar 'praman'^[5] hai, kyoanki us eeshvar ko samooche vishv ke bare mean prama arthath yatharth jnan hai. yahaan pratipakshi kahate haian ki eeshvar is prakar pramayukt hai, aisa ham nahian man sakate, kyoanki praman^[6] vahi kahalayega, jisase koee nee janakari mile, jisaka pramey pahale ajnan ho, janane vale ko naya ho. usi nee janakari ko ham prama kah sakate haian. lekin eeshvar ko jo vishv ka jnan hai, vah is arth mean prama kahane ke layaq nahian hai.

nyayasanmat eeshvar to nityajnanavanahai. arthath is eeshvar ko sab pahale se hi jnat hai. usake lie koee pramey 'naya' nahian hai. pratipadiyoan ka yah akshep mimaansakoan ki pramanakalpana par adharit hai.

isaka pratipad karate samay udayanachary ne naiyayikoan ki praman kalpana ka vishadikaran kiya hai. praman ka praman kahane ke lie usase ajnat vishay ka hi jnan hona chahie, aisa niyam nahian hai, balki praman se hone vala jnan yatharth anubhavaroop hona chahie, yahi niyam hai. eeshvar mean prama utpann nahian hoti, phir bhi eeshvar praman^[7] hai, yah siddh karane ke lie udayanachary praman (prama sadhan) ka naya lakshan prastut karate haian. jis atma mean samavay sanbandh se prama hai, vah atma pramata hai, tatha us pramata ke sath anivary roop se ju da hua praman hai.

5. is par akshepakarta kaheange ki thik hai, 'eeshvar nahian hai', aisa siddh karane ke lie hamare pas koee praman nahian hai, lekin eeshvar ka astitv siddh karane ke lie apake pas bhi koee praman nahian hai.

udayanachary ke anuman

is akshep ke uttar mean paanchave stabak mean udayanachary kee eeshvarasadhak anuman prastut karate haian tatha un anumanoan ka samarthan karate haian. unamean se kuchh anuman is prakar haian-

prithvi adi ka koee karta zaroor hai, kyoanki prithvi adi utpann haian, jaise ghat. (vah prithvi adi ka karta hi eeshvar hai.)
sushtyutpatti ke samay paramanuoan se jo dvayanuk ki utpatti huee usake lie zaroor kisi chetan satta ka prayatn karan hai. (vah chetan satta hi eeshvar hai.)
vedoan ka janak zaroor koee yatharthajnani satta hai. (vahi eeshvar hai).

apekshakartaoan ke anusar

apekshakartaoan ke anusar in anumanoan mean jo karta ya chetan atma siddh kiya jata hai, vah shariradhari hona chahie, kyoanki jinake udaharan in anumanoan mean prastut kie ja sakate haian, ve sab laukik karta tatha chetan atma shariradhari hi dikhaee dete haian, tatha sharir ki sahayata se hi ve ghatadi ke karta ban sakate haian. lekin udayanachary ke anusar nirishvaravadiyoan ko yah akshep karane ka hak nahian hai, kyoanki ve eeshvar ka astitv manate hi nahian haian. is prakar nirishvaravadiyoan ka virodhi tark niradhar sabit hota hai. udayanachary ke matanusar eeshvar ko shariradhari manane ki apatti naiyayikoan par lagoo nahian hoti.

eeshvarasiddhi ke lie di huee yuktiyoan ke bavajood udayanachary ne 'nyayakusumaanjali' mean any vishayoan ki bhi prasanganusar charcha ki hai. jaise upaman, praman mean karan kyay tatha phal kya hai. arthapatti anuman mean kaise aantarbhoot hoti hai, anupalabdhi ko svatantr praman manane ki kyoan zaroorat hoti hai, tatha vedoan mean granthit vidhivakyoan ka arth kaise lagana chahie.

udayanachary ke any tatv

kiranavali

prashastavad ke padarth dharm sangrah par udayanachary ne jo bhashy likha usaka nam kiranavali hai. kiranavali mean bhi udayanachary ne anek ne mudde granthit kie haian. isamean praman sankhya ki charcha karate samay udayanachary ne vaisheshik mat ka hi samarthan kiya hai aur upaman aur shabd ka anuman mean hi aantarbhav karane ka sujhav diya hai. lekin usi udayanachary ne nyayakusumaanjali tatha any granthoan mean upaman tatha shabd ka svatantr praman ke roop mean sthan svikrit kiya hai aur nyay ki bhoomika apana li hai. isalie is bare mean udayanachary ka niji mat nyay ke anukool hi lagata hai.

nyayaparishuddhi

yah granth vachaspatimishr ke nyayavartik tatpary tika par likhi huee tika hai. yah poornaroop se upalabdh nahian hai. akar mean bahut b da tatha samajhane mean kathin hai.

nyayaparishisht

gautam pranit nyayasootr ke akhiri hisse mean jati aur nigrah sthan ke bare mean jo sootr ae haian, unaka vivaran udayanacharyachary ne is granth mean kiya hai.

lakshanavali

vaisheshik darshan mean ane vale padarthoan ke tatha unake upaprakaroan ke lakshan udayanachary ne isamean prastut kie haian. avyapti, ativyapti adi doshoan ko door rakhate hue bariki ke sath lakshan banane ka prayatn, jo bad mean navyanyay ka ek lakshy ban gaya, udayanachary ne isamean kiya hai.

lakshanamala

isaka karta udayanachary hi tha ya shivadity, usake bare mean vidvanoan mean matabhed haian. gautam pranit nyayasootroan mean jin solah padarthoan ka varnan hua hai, unake lakshan is granth mean granthit haian. sath-sath vaisheshikoan ke padarthoan ke lakshan bhi isamean samavisht haian.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

gokhale, d aau. pi.pi. vishv ke pramukh darshanik (hindi). bharatadiskavari pustakalay: vaijnanik tatha takaniki shabdavali ayog, nee dilli, 100.

↑ parishisht, tisara adhyay
↑ nyay ke anusar jnan atma ka gun hai.
↑ yani darshan yogy chij
↑ jo pray: 'pratijna' ka uddeshy banata hai.
↑ arthath pramata, prama ka adhar
↑ =prama ka sadhan
↑ =pramata

sanbandhit lekh

varnamala kramanusar lekh khoj

a a i ee u oo e ai o au aan k kh g gh n ch chh j jh n t th d dh n t th d dh n p ph b bh m y r l v sh sh s h ksh tr jn rri rri aau shr aah

[1] rishisht, tisara adhyay

[2] yay ke anusar jnan atma ka gun hai.

[3] yani darshan yogy chij

[4] ray: 'pratijna' ka uddeshy banata hai.

[5] rthath pramata, prama ka adhar

[6] =prama ka sadhan

[7] =pramata

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