Sarvadarshanasangraha 10.8

10.8

tatrāhnikadvayātmake prathame ’dhyāye samavetāśeṣapadārthakathanam akāri/ tatrāpi prathamāhnike jātimannirūpaṇam/ dvitīyāhnike jātiviśeṣayor nirūpaṇam/ āhnikadvayayukte dvitīye ’dhyāye dravyanirūpaṇam/ tatrāpi prathamāhnike bhūtaviśeṣalakṣaṇam/ dvitīye dikkālapratipādanam/ āhnikadvayayukte tṛtīya ātmāntaḥkaraṇalakṣaṇam/ tatrāpy ātmalakṣaṇaṃ prathame/ dvitīye ’ntaḥkaraṇalakṣaṇam/ āhnikadvayayukte caturthe śarīratadupayogivivecanam/ atrāpi prathame tadupayogivivecanam/ dvitīye śarīravivecanam/ āhnikadvayavati pañcame karmapratipādanam/ tatrāpi prathame śarīrasaṃbandhikarmacintanam/ dvitīye mānasakarmacintanam/ āhnikadvayaśālini ṣaṣṭhe śrautadharmanirūpaṇam/ tatrāpi prathame dānapratigrahadharmavivekaḥ/ dvitīye cāturāśramyocitadharmanirūpaṇam/ tathāvidhe saptame guṇasamavāyapratipādanam/ tatrāpi prathame buddhinirapekṣaguṇapratipādanam/ dvitīye tatsāpekṣaguṇapratipādanaṃ samavāyapratipādanaṃ ca/ aṣṭame nirvikalpakasavikalpakapratyakṣapramāṇacintanam/ navame buddhiviśeṣapratipādanam/ daśame ’numānabhedapratipādanam/

In the first book, consisting of two daily lessons, he describes all the categories which are capable of intimate relation. In the first āhnika he defines those which possess "genus" (jāti), in the second "genus" (or "generality") itself and "particularity." In the similarly divided second book he discusses "substance," giving in the first āhnika the characteristics of the five elements, and in the second he establishes the existence of space and time. In the third book he defines the soul and the internal sense, the former in the first āhnika, the latter in the second. In the fourth book he discusses the body and its adjuncts, the latter in the first āhnika, and the former in the second. In the fifth book he investigates action; in the first āhnika he considers action as connected with the body, in the second as belonging to the mind. In the sixth book he examines merit and demerit as revealed in Śruti; in the first āhnika he discusses the merit of giving, receiving gifts, &c., in the second the duties of the four periods of religious life. In the seventh book he discusses quality and intimate relation; in the first āhnika he considers the qualities independent of thought, in the second those qualities which are related to it, and also intimate relation. In the eighth book he examines "indeterminate" and "determinate" perception, and means of proof. In the ninth book he discusses the characteristics of intellect. In the tenth book he establishes the different kinds of inference.[3]