[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Syncretic Nyāya-Vaiśeṣika manuals](https://indike.org/pramana/in.darsana.nyaya_vaisesika) › [Bhāṣāpariccheda](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda) › English (machine translation) # English (machine translation) Translation of [Bhashapariccheda (Bhāṣāpariccheda)](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda) - **Language:** English - **Extent:** 184 passages, 4,537 words - **Text:** complete digital text - **Source:** pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-10) of in.darsana.nyaya\_vaisesika.bhasapariccheda · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own… ## Contents - [1](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.1) - [2](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.2) - [3](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.3) - [3\_1](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.3_1) - [4](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.4) - [5](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.5) - [6](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.6) - [7](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.7) - [8](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.8) - [9](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.9) - [10](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.10) - [11](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.11) - 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[166](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.166) - [167](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.167) - [168](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.168) - [168\_16](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.168_16) - [168\_17](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.168_17) ## Text ### [1](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.1) To him who has the lustre of a fresh rain-cloud, who stole the garments of the cowherd maidens, / to that Kṛṣṇa, the seed of the tree of worldly existence, be reverence! (1) ### [2](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.2) Substance, quality, action, universal together with particularity, / inherence, and likewise absence: these seven are proclaimed the categories of reality. (2) ### [3](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.3) Earth, water, fire, air, ether, time, space, the embodied self, and mind / are the substances. Now the qualities: colour, taste, then odour; (3) ### [3\_1](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.3_1) Thus ends the section classifying the qualities. ### [4](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.4) touch, number, dimension, and then distinctness; / conjunction and disjunction, posteriority and priority; (4) ### [5](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.5) cognition, pleasure, pain, desire, aversion, effort, heaviness, / fluidity, viscidity, latent disposition, unseen merit and demerit, and sound indeed. (5) ### [6](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.6) Upward throwing, downward throwing, contraction, / expansion, and locomotion: these are the five actions. (6) ### [7](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.7) Revolution, evacuation, flowing, upward flaring, / and oblique locomotion are here included simply under locomotion. (7) ### [8](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.8) The universal is declared twofold: higher and lower. / But existence, which resides in the triad of substance and the rest, is called higher. (8) ### [9](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.9) A generic property distinct from the higher is called lower. / But a generic property such as substanceness is called higher-lower. (9) ### [10](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.10) Because it is more pervasive, it is higher; and because it is less pervasive, it is also lower. / Particularity is proclaimed to be ultimate and resident in eternal substances. (10) ### [11](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.11) The relation of a pot and the like to its potsherd and the like, of quality and action to substances, / and of a generic property to them, is proclaimed to be inherence. (11) ### [12](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.12) Absence is twofold, through the division into relational and mutual absence. / Prior absence, posterior absence, and absolute absence: (12) ### [13](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.13) thus relational absence is held to be of three kinds. / The common property of all seven is said to be knowability and the like. (13) ### [14](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.14) The five positive entities, beginning with substance, are manifold and possess inherence. / The first three possess existence; quality and the rest are devoid of quality and action. (14) ### [14\_2](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.14_2) Thus ends the exposition of the common properties of the six categories of reality beginning with quality. ### [15](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.15) All \[categories\] beginning with generic property are held to be destitute of a universal. / Being a cause is declared of everything other than infinitesimal spherical dimension. (15) ### [15\_3](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.15_3) Thus ends the exposition of the common properties of the categories of reality other than infinitesimal spherical dimension. ### [16](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.16) The regular antecedence of that which is free of being a superfluous antecedent / is causality; it is proclaimed to be of three kinds. (16) ### [17](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.17) Being an inherent cause should be known, and then being a non-inherent cause; / likewise, the third is stated by knowers of the Nyāya system to be being an instrumental cause. (17) ### [18](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.18) That in which an effect is inherent should be known as the producer that is inherent; / the producer proximate to that is the second; and distinct from these two is the third. (18) ### [19](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.19) That which is antecedent along with \[the cause\], or that whose \[antecedence depends on\] taking up the cause, / or that whose antecedence is known only when its antecedence to another is known; (19) ### [20](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.20) or that whose antecedence is not apprehended without apprehending its antecedence to the producer; / or that which is extraneous to the regular and necessary antecedent: (20) ### [21](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.21) these are the five superfluous antecedents. Staffness and the like are the first; / the colour of the staff and the like in relation to a pot are shown to be the second. (21) ### [22](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.22) The third is ether; the potter's father is the next; / the fifth is a donkey and the like; among these, this \[last one\] is \[the extraneous element alongside\] the necessary \[antecedent\]. (22) ### [23](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.23) Being an inherent cause should be known to belong to substance alone. / And being a non-inherent cause should be known to reside only in quality and action. (23) ### [24](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.24) Being supported is here stated of everything other than the eternal substances. / Substanceness and possession of qualities belong to the nine beginning with earth. (24) ### [25](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.25) Earth, water, fire, wind, and mind: / these are the loci of posteriority and priority, corporeality, action, and velocity. (25) ### [26](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.26) Omnipresence and supreme greatness belong to time, ether, self, and space. / The five beginning with earth are the physical elements; four indeed possess touch. (26) ### [27](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.27) Origination of a substance occurs in four. Now, of ether and embodied selves, / the specific quality is held to be non-pervasive and momentary. (27) ### [28](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.28) The first three possess colour, fluidity, and perceptibility. / Two are heavy, two have taste; in two, fluidity is adventitious. (28) ### [28\_4](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.28_4) Thus ends the exposition of distinctive properties. ### [29](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.29) Selves and the group of physical elements possess specific qualities. / What is stated as the common property of one is the distinctive property of another. (29) ### [30](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.30) The eight beginning with touch, and the latent disposition called velocity, are the qualities of air. / The eight beginning with touch, colour, velocity, and fluidity are the qualities of fire. (30) ### [31](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.31) The eight beginning with touch, velocity, heaviness, fluidity, / colour, taste, and viscidity: these fourteen are in water. (31) ### [32](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.32) These fourteen, destitute of viscidity and endowed with odour, are in earth. / The sextet beginning with cognition, the quintet beginning with number, and mental impression, (32) ### [33](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.33) merit and demerit: these fourteen are the qualities of the self. / The quintet beginning with number belongs to time and space; they and sound are in ether. (33) ### [34](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.34) The quintet beginning with number, cognition, desire, and effort are in God. / Posteriority and priority, the five beginning with number, and velocity are in the mind. (34) ### [35](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.35) There, earth is the locus of odour and is held to possess manifold colour. / Taste is there of six kinds; odour is held to be of two kinds. (35) ### [36](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.36) Its touch should be known as neither hot nor cold, and produced by heat. / It is twofold: eternal and non-eternal. The eternal is atomic in character. (36) ### [36\_5](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.36_5) The non-eternal is other than that; that alone possesses parts. / Atomic in character: earth consisting of atoms is eternal. (36) ### [37](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.37) The non-eternal is other than that; that alone possesses parts. / And it is threefold: body, sense organ, and object. (37) ### [38](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.38) Body is born of a womb and the like; the sense organ is of the nature of the olfactory organ; / the object is stated to extend from the dyad up to the cosmic egg. (38) ### [39](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.39) The colour is white, taste and touch in water are sweet and cold; / viscidity is there, and fluidity is stated to be natural. (39) ### [40](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.40) Eternality and the rest are as in the first, but the body is not born of a womb. / The sense organ is the gustatory organ; the ocean, snow, and the like are held to be the object. (40) ### [41](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.41) Hot is the touch of fire; its colour is white and luminous. / Fluidity is adventitious, and eternality and the rest are as before. (41) ### [42](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.42) The sense organ is the eye; fire, gold, and the like are held to be the object. / Touch not produced by heat, and neither hot nor cold, is held to belong to air. (42) ### [43](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.43) This \[air\] moves horizontally, and is known through touch and other marks. / Its eternality and the rest are stated as before; its sense organ is the skin, pervading the body. ### [44](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.44) Its object is held to be from vital breath up to the great wind. / But sound should be known as the distinctive quality of ether. ### [45](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.45) Its sense organ is the ear; though one, \[it is distinguished\] by limiting adjuncts. / Time is the producer of things produced, and is held to be the locus of all worlds. ### [46](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.46) It is the cause of cognitions of posteriority and priority; moments and the like arise through limiting adjuncts. / Space is said to be one and eternal, the cause of cognitions of distance, nearness, and the like. ### [47](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.47) Though single, through differences in limiting adjuncts it takes designations such as the east. / The self is the ruler of the senses and the rest, for an instrument is accompanied by an agent. ### [48](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.48) Consciousness does not belong to the body, because of \[its\] absence in dead bodies. / If it belonged to the senses, how could there be recollection when they are destroyed? ### [49](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.49) Nor is the mind so, for then cognition and the like would be non-perceptible. / The self is the locus of merit and demerit, and is perceptible through connection with its specific qualities. ### [50](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.50) It is inferred from activity and the like, just as a charioteer is from the movement of a chariot. / It is the locus of the 'I'-notion, and is the object of the mind alone. ### [51](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.51) It is all-pervading and endowed with qualities like cognition; cognition is held to be of two kinds: / experience and recollection; experience is of four kinds: ### [52](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.52) perception, inference, comparison, and that produced by verbal testimony. / Perception is held to be of six kinds according to the divisions of olfactory \[perception\] and the rest. ### [53](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.53) Odour, as well as the generic property of odour and the like, is held to be the object of the olfactory organ; / likewise taste of the gustatory organ, and sound of the auditory organ. ### [54](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.54) Manifest colour is the object of the eye, as are substances possessing it, distinctness, number, / disjunction, conjunction, posteriority, priority, viscidity, fluidity, endowed with dimension, ### [55](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.55) action, generic property residing in an eligible substrate, and inherence of such kind. / The eye grasps \[these\] through connection with light and manifest colour. ### [56](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.56) A substance possessing manifest touch is the object of touch, and so is that \[touch itself\]. / What is other than colour and eligible for the eye \[is grasped by touch\]; colour is a cause here as well. ### [58](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.58) The cognition termed indeterminate is accepted to be beyond the senses. / Magnitude is the cause in the six kinds \[of perception\]; the sense organ is held to be the instrument. ### [59](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.59) The intermediate operation is the connection between the sense organ and the object; that too is of six kinds: / the apprehension of a substance is from conjunction; from inherence in what is conjoined, ### [60](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.60) \[is the apprehension\] of what inheres in substances; likewise from inherence in that, / \[is the apprehension\] of what inheres in those; of sound, from inherence \[in the ear\]; ### [61](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.61) and the apprehension of what resides in sound is by inherence in what is inherent. / Perception of inherence is by the relation of qualifier and qualified. ### [62](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.62) Similarly, the apprehension of absences occurs through the relation of qualifier and qualified, / where there is the hypothetical deduction: 'If it were present, it would be perceived.' ### [63](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.63) Extraordinary intermediate operation is proclaimed to be of three kinds: / based on universal character, based on cognition, and born of yoga. ### [64](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.64) The cognition of the universal is accepted as the contact with its loci. / The causal totality producing cognition of that property through that sense organ is required. ### [65](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.65) The operation based on cognition belongs to that very \[sense organ\] whose object it has become. / That born of yoga is said to be of two kinds, by distinction between the united and the striving. ### [65\_6](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.65_6) The united has constant manifestation; the other is assisted by meditation. Now the section on inference. ### [66](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.66) Consideration is the intermediate operation; cognition of invariable concomitance is the instrument. ### [67](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.67) In inference, the sign being known is not the instrument; / for otherwise there would be no inferential cognition by means of a future sign or the like. ### [68](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.68) Cognition of the presence of the pervaded in the subject is called consideration. / Invariable concomitance is defined as non-relation to anything other than the possessor of the probandum. ### [69](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.69) Or, invariable concomitance is said to be the co-presence in the same locus of the probans with the probandum, / which is not the counterpositive of an absence residing in the possessor of the probans. ### [70](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.70) The subject is that in which a established conclusion devoid of the desire to establish does not abide; / inferential cognition arises from the cognition of \[the probans\] residing there. ### [71](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.71) Inconclusive, contradictory, unestablished, counterbalanced, / and mistimed: the pseudo-probanses are indeed fivefold. ### [71\_7](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.71_7) Thus ends the general definition of the pseudo-probans. ### [72](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.72) The first is common, the next is uncommon, / and likewise inconclusive: the inconclusive is threefold. ### [73](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.73) That which is present in the similar instance and in the contrary instance is the common; / but that which is excluded from both is held to be uncommon. ### [74](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.74) Likewise, the inconclusive is that which has an exclusively affirmative subject. / That which does not exist in the possessor of the probandum at all is proclaimed contradictory. ### [75](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.75) Unestablished in locus is the first, and also unestablished in nature; / unestablished in pervasion is the other: therefore the unestablished is threefold. ### [76](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.76) Where the subject is unestablished, as in 'The mountain of jewels \[has fire\]'; / 'A lake is a substance, because of possessing smoke'—here the other is unestablished. ### [77](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.77) Unestablished in pervasion is the other, as in 'blue smoke' and the like. / When there is consideration of two opposed probanses, there is counterbalancing. ### [77\_8](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.77_8) Thus ends the determination of the counterbalanced. ### [78](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.78) Sublation is declared where the subject is devoid of the probandum, / as when odour or the like is established of a pot at the moment of its origination. ### [79](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.79) Now the section on comparison. When a villager sees a gavaya or the like for the first time, / the cognition of similarity to cows and the like is held to be the instrument. ### [80](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.80) Recollection of the sentence expressing the analogical transfer is called the intermediate operation. / Cognition of the expressive power of words such as gavaya is the result of comparison. ### [80\_9](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.80_9) Thus ends the determination of sublation. ### [80\_10](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.80_10) The section on verbal testimony. ### [81](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.81) The cognition of words is the instrument, while the cognition of word-meanings is the intermediate operation; / verbal comprehension is the result, and cognition of expressive power is the auxiliary cause. ### [82](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.82) Metaphorical indication is connection with the primary meaning, through the unintelligibility of the intended meaning. / Cognition of contiguity, semantic fitness, expectancy, and intention is held \[to be the cause\]. ### [83](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.83) Contiguity is said to be the immediate proximity of words. / Semantic fitness is proclaimed to be the possession of that \[property\] in that word-meaning. ### [84](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.84) When there is apprehension of intention along with it, the comprehension of syntactic relation with it certainly arises. / / Expectancy is \[syntactic need\], while intention is proclaimed to be the speaker's desire. ### [85](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.85) The mind is said to be the instrument in the direct perception of pleasure and the like. / Because of the non-simultaneity of cognitions, its atomicity is stated here. ### [86](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.86) Now, qualities should be known as inhering in substances, devoid of qualities, and devoid of action: / colour, taste, touch, odour, posteriority, priority, ### [87](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.87) fluidity, heaviness, viscidity, speed—these are qualities of corporeal entities; / merit and demerit, mental impression, sound, cognition and the like as well. ### [88](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.88) All these are proclaimed by the learned to be incorporeal qualities. / The qualities ending with disjunction, beginning with number, are held to belong to both. ### [89](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.89) Conjunction, disjunction, and likewise numbers such as duality, / distinctness of two, and so on: these qualities reside in many \[substances\]. ### [90](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.90) Therefore, all the remaining qualities are held to occur in single ones. / The sextet beginning with cognition, \[the qualities\] ending with touch, viscidity, natural fluidity, ### [91](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.91) Unseen merit and demerit, latent disposition, and sound: these are special qualities. / \[Those\] beginning with number and ending with priority/posteriority, as well as unnatural fluidity, ### [92](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.92) Heaviness and speed: these are proclaimed to be common qualities. / \[The qualities\] beginning with number and ending with priority, fluidity, and viscidity ### [93](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.93) Are graspable by two sense-organs; now, those ending with touch, and sound, / Are graspable by a single external sense-organ; heaviness, unseen merit and demerit, and latent disposition ### [94](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.94) Are beyond the senses; but the special qualities of all-pervading \[substances\] / Are proclaimed to be produced not from qualities of their cause. ### [95](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.95) However, those ending with touch that are unproduced by baking, and such fluidity, / Viscidity, speed, heaviness, single distinctness, and dimension, ### [96](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.96) And elasticity—these arise from qualities of their cause. / Conjunction, disjunction, and speed arise from action. ### [97](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.97) In the case of those ending with touch, dimension, single distinctness, viscidity, and sound, / There is non-inherence; now, in the case of a special quality ### [98](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.98) Of the self, there is instrumentality; in the case of hot touch and heaviness, / As well as in speed, fluidity, and likewise the pair beginning with conjunction, ### [99](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.99) Causality is twofold indeed; now, non-pervasive / Is a special quality of an all-pervading \[substance\], as well as the pair beginning with conjunction. ### [100](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.100) Colour is graspable by the eye, causes apprehension of substance and the like, / And is an auxiliary to the eye; it is manifold, such as white. ### [101](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.101) In an atom of water and the like, it is eternal; elsewhere, it has a cause. / Taste, however, is graspable by the tongue, manifold such as sweet, ### [102](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.102) An auxiliary to the cognition of taste, and its eternality and so on are as before. / Odour is graspable by the nose and a benefit to the nose itself; ### [103](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.103) It is proclaimed to be of two kinds: fragrance and non-fragrance. / Touch is graspable by the sense-organ of skin, and benefits the skin; ### [104](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.104) It is held to be of three kinds according to the distinction of neither-hot-nor-cold, cold, and hot. / Hardness and so forth exist only in earth, and eternality and so on are as before. ### [105](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.105) However, their state of being produced by baking exists in earth and nowhere else; / Even there, in the Vaiśeṣika doctrine, baking occurs in the atom, ### [106](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.106) Whereas in the doctrine of the Naiyāyikas it is accepted even in the dyad and so forth. / The specific cause of the verbal usage of counting is number: such is the meaning. ### [107](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.107) Oneness is accepted as eternal in eternal \[substances\] and non-eternal in non-eternal ones; / Duality and so forth, ending with a hundred thousand quadrillion, are held to arise from enumerative cognition. ### [108](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.108) These are proclaimed to pervade multiple substrates; / And their destruction is explained to occur from the destruction of enumerative cognition. ### [109](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.109) The cognition of multiple onenesses is accepted as enumerative cognition. / Dimension is the cause of the verbal usage of measurement; ### [110](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.110) Atomic, long, large, and short: thus is its division spoken of. / In a non-eternal \[substance\] it is non-eternal; in an eternal one it is declared eternal. ### [111](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.111) The non-eternal arises from number, from dimension, and also from loose aggregation; / But in the dyad and so forth it is declared to be produced by number. ### [112](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.112) In a pot and the like, dimension is said to be produced by dimension; / Loose aggregation, which is conjunction termed loose, produces ### [113](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.113) Dimension in a ball of cotton and so forth; but destruction \[arises\] from destruction of the substrate. / Like number, distinctness is the cause of the notion of 'distinct'. ### [114](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.114) Its purpose is not accepted as fulfilled by mutual absence, / For the awareness 'this is distinct from that' is distinct from 'this is not that'. ### [115](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.115) The coming together of two unjoined things is declared to be conjunction; / It is proclaimed to be of three kinds: the first arises from the action of either \[thing\]; ### [116](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.116) Likewise, another arises from the movement of both, and another arises from conjunction. / The first is proclaimed as the conjunction of a hawk and a mountain and the like; ### [117](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.117) The collision of two rams is given as the second instance; / Conjunction of a tree and a pot arising from the conjunction of a half-pot and a tree ### [118](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.118) Is the third. That which arises from action is also proclaimed to be of just two kinds: / Impact and pushing; here the first is a cause of sound, ### [119](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.119) And the second is not a cause of sound. Disjunction also is of three kinds: / The first arises from single action, the other arises from action of both, ### [120](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.120) And the third arises from disjunction; the third is also of two kinds: / Arising from disjunction of causes alone, and arising from disjunction of a cause and a non-cause. ### [121](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.121) Posteriority and priority are proclaimed to be of two kinds: / Spatial and temporal; but spatial \[belongs\] only to a corporeal \[substance\]. ### [122](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.122) Posteriority arises from the cognition of a greater number of conjunctions of corporeal things; / Priority arises from the cognition of fewer of them: so it is said. ### [123](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.123) Their non-inherent cause is conjunction with space in their substrate. / From the cognition of a greater number of sun's revolutions arises ### [124](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.124) Posteriority; priority, however, from the cognition of fewer of them. / Here the non-inherent cause is the conjunction of time and the body. ### [125](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.125) Their destruction is explained to occur by the destruction of enumerative cognition. / The elaboration of cognition has mostly been explained earlier. ### [126](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.126) Now the remaining other manner is demonstrated: / Cognition is accepted as twofold: invalid cognition and valid cognition. ### [127](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.127) That cognition of 'that' in what is devoid of that is explained as invalid cognition; / Its elaboration is error; doubt is also proclaimed. ### [128](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.128) The first is the cognition of the self in bodies, the cognition of yellowness in a conch shell and the like; / It takes the form of a conviction; now doubt is demonstrated: ### [129](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.129) A cognition such as 'is it a man or a post?' is doubt; / A cognition whose qualifier is not an absence of that, but whose qualifier is that, is conviction. ### [130](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.130) That doubt is a cognition of both absence and existence in a single \[locus\]; / The apprehension of a common property and the like is the cause of doubt. ### [131](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.131) A defect is the generator of invalid cognition; a virtue is that of valid cognition. / A defect is held to be of various kinds, having the nature of bile, distance, and so forth. ### [132](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.132) In perception, contact with the qualified entity together with the qualifier is a virtue; / But in inference, on the other hand, ### [133](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.133) Consideration with respect to the subject qualified by the probandum is a virtue; / In analogical acquisition, however, the cognition of similarity in the primary denotatum is a virtue. ### [134](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.134) In verbal comprehension, however, the valid knowledge of semantic compatibility or intention / would be the quality. But valid cognition is here said to be cognition distinct from error. // 134 ### [135](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.135) Or rather, that cognition whose qualifier is that \[character\] and whose qualificand possesses that \[character\] / is valid cognition. Indeterminate \[cognition\] is neither valid cognition nor error. // 135 ### [136](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.136) For that is devoid of qualifiethood and the like, not grasping any relation. / Validity cannot be apprehended by itself, because doubt would then be impossible. // 136 ### [136\_11](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.136_11) … Thus ends the exposition of misapprehension … ### [137](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.137) The non-apprehension of deviation, as well as the apprehension of co-occurrence, / \[are causes\] in the apprehension of pervasion of the probans; hypothetical reasoning in some cases dispels doubt. // 137 ### [138](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.138) That which pervades the probandum but does not pervade the probans / would be an adjunct; its precise definition is now set forth. // 138 ### [139](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.139) All \[properties\] co-occurring with the probandum are adjuncts, / whose deviation from their probandum occurs in a single locus of the probans. // 139 ### [140](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.140) The inference of deviation is the purpose of the adjunct. / Testimony and comparison are not accepted as having separate authority \[as means of knowledge\] // 140 ### [141](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.141) by the Vaiśeṣikas, whose view is that they are included in inference. / That is not correct, because verbal comprehension and the like occur without cognition of pervasion. // 141 ### [141\_12](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.141_12) … Thus ends the exposition of the separate authority of testimony and comparison … ### [142](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.142) The threefold nature of inference arises from the division \[of probans\] into purely positive and so on; / but the twofold nature of pervasion arises from positive and negative \[concomitance\]. // 142 ### [142\_13](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.142_13) … Thus ends the exposition of the threefold nature of inference … ### [143](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.143) Positive pervasion has indeed been stated; negative \[pervasion\] and so on is now stated here: / that which is the state of the absence of the probans pervading the absence of the probans. // 143 ### [144](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.144) Presumption is by no means accepted here as an additional means of knowledge; / for it is fully accounted for through the cognition of negative pervasion. // 144 ### [145](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.145) Pleasure is universally desired by the living world; it is produced by merit. / Pain is produced by demerit, repugnant to conscious beings. // 145 ### [146](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.146) Desire for the absence of pain and for pleasure arises solely from cognition of them; / but desire for its means arises if there is cognition of being a means to the desired. // 146 ### [147](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.147) The desire to act is desire whose qualifier is attainability through effort; / the cause of that is the cognition of being a means to the desired and attainable through effort. // 147 ### [148](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.148) The cognition of being a cause of what is strongly detested is an impediment; / while the cognition of not being a cause of that is the cause, according to some. // 148 ### [148\_14](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.148_14) The cognition of being a means to what is detested is the cause of aversion. … Thus ends the exposition of aversion … ### [149](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.149) Activity, withdrawal, and also the cause of life: // 149 ### [150](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.150) thus the threefold nature of effort has been declared by the traditional scholars. / Desire to act, cognition of being a means to the desired and attainable through effort, // 150 ### [151](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.151) and direct perception of the material cause are the generators of activity; / withdrawal arises from aversion, if there is cognition of being a means to what is detested. // 151 ### [152](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.152) Effort originating from life is always imperceptible to the senses; / that is declared to be the cause of the circulation of vital breaths in the body. // 152 ### [153](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.153) Heaviness is imperceptible to the senses, residing in the two \[substances\] beginning with earth; / in non-eternal \[substances\] it is non-eternal, and in eternal ones it is cited as eternal. // 153 ### [154](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.154) That alone is the non-inherent cause in the action called falling. / Fluidity is innate, and the other is incidental. // 154 ### [155](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.155) The innate is in water; the second is in earth and fire. / In the atom \[and\] in water it is accepted as eternal, elsewhere non-eternal. // 155 ### [156](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.156) The incidental arises from union with fire in gold, clarified butter, and the like. / Fluidity is the cause of flowing, but the instrumental cause in agglomeration. // 156 ### [157](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.157) Viscidity is in water; it is eternal in an atom, non-eternal in a composite. / In other oils, combustion is assisted because of its abundance. // 157 ### [158](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.158) The varieties of latent disposition are momentum, and then elasticity and mental impression. / Momentum exists only in corporeal things, sometimes produced by action, sometimes produced by momentum. // 158 ### [159](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.159) The latent disposition called elasticity exists in earth, or according to some in all four \[corporeal substances\]. / It is to be known as imperceptible to the senses, and in some cases is the cause of motion. // 159 ### [160](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.160) The latent disposition called mental impression resides in the living self, imperceptible to the senses; / a decisive cognition not consisting in indifference is its cause. // 160 ### [160\_15](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.160_15) It is also said to be the cause in remembrance and recognition. … Thus ends the exposition of latent disposition … ### [161](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.161) Merit and demerit are unseen merit and demerit; merit is the cause of heaven and so forth. // 161 ### [162](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.162) That is proclaimed to be the operation of bathing in the Gaṅgā, sacrifice, and the like; / but it is held to be destroyed by the touch of the water of the Karmanāśā and so on. // 162 ### [163](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.163) Demerit is the cause of hell and so forth, produced by condemned actions; / it is destroyed by expiation and the like. These two qualities reside in the living self. // 163 ### [164](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.164) These two, produced by latent traces, are also destroyed by knowledge. / Sound is tone and phoneme; tone is that which arises from mṛdaṅga drums and so forth. // 164 ### [165](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.165) Phonemes, which are produced by conjunction of the throat and so forth, are held to be \[sounds such as\] ka and the rest. / All sound resides in ether, but only that which has arisen in the ear is grasped. // 165 ### [166](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.166) Its propagation is said to follow the analogy of waves and ripples; / according to some, its propagation follows the analogy of the kadamba flower. // 166 ### [167](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.167) Non-eternality is \[established\] by the cognitions: 'ka is produced' and 'ka is destroyed'; / but the cognition 'this is that same ka' rests on membership in the same class, // 167 ### [168](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.168) because \[such recognition\] is observed even in what belongs to the same class, as in 'this is that very medicine.' / Therefore all phonemes are strictly non-eternal; this is indeed our doctrine. // 168 ### [168\_16](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.168_16) … Thus ends the Kārikāvalī composed by the venerable Viśvanātha Pañcānana … ### [168\_17](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt.168_17) Category: Nyāya Philosophy --- Source: [https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt](https://indike.org/pramana/in.darsana.nyaya_vaisesika.bhasapariccheda~en-mt) · Pramāṇa