Vyaktiviveka 1.13.4

1.13.4

astyuttarasyāṃ diśi devatātmā himālayo nāma nagādhirājaḥ. pūrvāparau toyanidhī vagāhya sthitaḥ pṛthivyā iva mānadaṇḍaḥ.. (kumārasambhavam-1.1) ityatrāsiddho sādhyasādhanabhāvarūpo'nūdyamānasyāṃśasya sādhanaduradhirohāt. sādhyasādhanabhāvaścānayoravinābhāvāvasāya-kṛto'vagantavyaḥ. sa ca pramāṇamūlaḥ. tacca trividham. yadāhuḥ- loko vedastathādhyātmaṃ pramāṇaṃ trividhaṃ smṛtam. vedādhyātmapadārtheṣu prāyo nāṭyaṃ pratiṣṭhitam.. iti. (nāṭyaśāstram-25.122) tatra lokaprasiddhārthaviṣayo lokaḥ. yathā- kayāsi kāminsuratāparādhātpādānataḥ kopanayāvadhūtaḥ. yasyāḥ kariṣyāmi dṛḍhānutāpaṃ pravālaśayyāśaraṇaṃ śarīram.. iti. (kumārasambhavam-3.8) atra hi pādānatitadavadhūtyoḥ sarasāparādhakopanatvayośca lokapramāṇasiddhaḥ kāryakāraṇabhāvastanmūlaśca sādhyasādhanabhāvaḥ. yathā vā- candraṃ gatā padmaguṇānna bhuṅkte padmāśritā cāndramasīmabhikhyām. umāmukhaṃ tu pratipadya lolā dvisaṃśrayāṃ prītimavāpa lakṣmīḥ.. (kumārasambhavam-1.43) atra hi padmaguṇānāṃ cāndramasyā abhikhyāyāśca yugapadabhoge lakṣmyā yat kāraṇadvayaṃ rātrisaṅkocadivānudayalakṣaṇaṃ tallokaprasiddhameveti nopādeyatāmarhati. śāstramātraprasiddhārthaviṣayo vedaḥ. vedagrahaṇamitihāsapurāṇadharmaśāstrādyupalakṣaṇaṃ teṣāṃ tanmūlatvopagamāt. yathā-

"There is in the northern quarter the king of mountains, divine by nature, named Himālaya, which, plunging into the eastern and western oceans, stands as if it were the measuring rod of the earth." Here, [the relation] consisting of the probandum-and-probans relation is unestablished, because the restated part cannot easily attain the role of a probans. And the probandum-and-probans relation between these two should be understood as caused by the determination of invariable concomitance. And that is rooted in a means of valid cognition. And that is threefold. As they say: "Ordinary experience, scripture, and inner experience: threefold is the means of valid cognition considered; drama is mostly established upon the subject matter of scripture and inner experience." There, ordinary experience has as its object matters well known in worldly life. For example: "By what wrathful woman have you, O lover, who fell at her feet because of an offence in lovemaking, been cast off, whose body I shall cause to have deep remorse and take refuge on a couch of sprouts?" For here, between falling at the feet and being cast off, and between the wrathfulness arising from an offence in passionate love, the relation of cause and effect is established by worldly means of valid cognition, and the relation of probandum and probans is rooted in that. Or for example: "Having gone to the moon, she does not enjoy the qualities of the lotus; resorting to the lotus, she does not enjoy the splendour belonging to the moon; but having reached the face of Umā, fickle Lakṣmī obtained a joy abiding in both." For here, regarding the simultaneous non-enjoyment by Lakṣmī of the qualities of the lotus and the splendour of the moon, the two causes consisting in nighttime closing [of the lotus] and daytime non-rising [of the moon] are entirely well known in worldly experience, and thus do not deserve explicit mention. Scripture has as its object matters established only in the treatises. The mention of scripture is an illustrative indicator for the Epics, Purāṇas, treatises on dharma, etc., since they are acknowledged to be rooted in it. For example: