{"id":318,"date":"2024-08-30T07:36:56","date_gmt":"2024-08-30T07:36:56","guid":{"rendered":"https:\/\/darshanalayam.org\/?p=318"},"modified":"2024-08-30T07:36:56","modified_gmt":"2024-08-30T07:36:56","slug":"adi-tarka","status":"publish","type":"post","link":"https:\/\/darshanalayam.org\/?p=318","title":{"rendered":"Adi Tarka"},"content":{"rendered":"<p style=\"text-align: center;\"><strong>Adi Tarka<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p>Parama pujya Sri Ramakrishna Guruji for sake of beginners has simplified Tarka Sangraha and presented in a simple lucid manner. I have attempted in following pages to explain Adi Tarka based on his lectures.<\/p>\n<p>Tarka is a comprehensive text for both Nyaya and vaisheshika school.<\/p>\n<p>The premise of tarka sangrah is how to classify things. All the philosophies have one basic principle that is to give you realization. So, logicians accept realization can only be gained by categorizing things. Means if you can categorize things then there will be no fear meaning you are realized.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>Padarta \u2013 Substance<\/strong><\/p>\n<p>Logicians accept 7 substances. Namely<\/p>\n<ol>\n<li>Dravya (Things) &#8211; 9<\/li>\n<li>Guna (attributes) -24<\/li>\n<li>Karma (Action) -5<\/li>\n<li>Samanya (Class\/Generality\/Species) -2<\/li>\n<li>Vishesha (Specialty\/particularity) &#8211; Infinite<\/li>\n<li>Samavaya \u2013(relationship between two inseparable things \/inherence) 1<\/li>\n<li>Abhava (absence) \u2013 4<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>Shastra pravrutti <\/strong><\/p>\n<ol>\n<li>Uddesha -Defined \u0928\u093e\u092e\u092e\u093e\u0924\u094d\u0930\u00a0\u0935\u0938\u094d\u0924\u0941\u00a0\u0938\u0902\u0915\u0940\u0930\u094d\u0924\u0928\u092e\u094d Naming an object is called Uddesha. Example: \u0917\u094c (cow)<\/li>\n<li>Lakshana \u2013 Definition \u0905\u0938\u093e\u0927\u093e\u0930\u0923\u0927\u0930\u094d\u092e example : Lakshana of cow is \u0938\u093e\u0938\u094d\u0928\u093e\u0926\u093f\u092e\u0924\u094d\u0935\u092e\u094d (dewlap)<\/li>\n<li>Pariksha &#8211; \u0932\u0915\u094d\u0937\u093f\u0924\u0938\u094d\u092f\u0932\u0915\u094d\u0937\u0923\u0902\u00a0\u092d\u0935\u0924\u093f\u00a0\u0928\u0935\u093e\u00a0\u00a0\u0907\u0924\u093f\u00a0\u0935\u093f\u091a\u093e\u0930\u0903 \u2013 Whether the definition for the defined is right or wrong.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p>While doing Pariksha we check for below 3 doshas (defects), that means the definition should be devoid of these three doshas.<\/p>\n<ol>\n<li>Avyapti &#8211; \u0932\u0915\u094d\u0937\u094d\u092f\u0948\u0915\u0926\u0947\u0936\u0935\u0943\u0924\u094d\u0924\u093f\u0924\u094d\u0935\u092e\u0935\u094d\u092f\u093e\u092a\u094d\u0924\u093f\u0903\u2013 The definition only accounts for a portion of the defined. For example, if we define cow as \u2018\u0915\u092a\u093f\u0932\u0924\u094d\u0935\u092e\u094d\u2019 (i.e Blackness is cowness) then this definition will not cover other colored cows.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<ol start=\"2\">\n<li>Ativyapti &#8211; \u0932\u0915\u094d\u0937\u094d\u092f\u0935\u0943\u0924\u094d\u0924\u093f\u0924\u094d\u0935\u0947\u0938\u0924\u093f\u00a0\u0905\u0932\u0915\u094d\u0937\u094d\u092f\u0935\u0943\u0924\u094d\u0924\u093f\u0924\u094d\u0935\u092e\u094d \u2013 The definition fits in the defined but it also fits in the not defined. For example, if we define cow as the one which has horn \u0936\u0943\u0917\u093c\u093f\u0924\u094d\u0935\u092e\u094d. This will also cover other animals like deer etc.<\/li>\n<li>Asambhava \u2013 \u0932\u0915\u094d\u0937\u094d\u092f\u092e\u093e\u0924\u094d\u0930\u093e\u0935\u0943\u0924\u094d\u0924\u093f\u0924\u094d\u0935\u092e\u0938\u092e\u094d\u092d\u0935\u0903- Having nonexistence in the defined. Ex: if you define cow as the one having single hoof. Then definition will not holds good for cow.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>Pratiyogi and Anuyogi<\/strong><\/p>\n<p>\u092a\u094d\u0930\u0924\u093f\u092f\u094b\u0917\u093f : \u092f\u0938\u094d\u092f\u00a0\u0905\u092d\u093e\u0935\u0903 : Of which you see the absence is pratiyogi. In the below example<\/p>\n<p>We are talking about absence of pot (\u0918\u091f\u093e\u092d\u093e\u0935), pot is the pratiyogi in this example.<\/p>\n<p>\u0905\u0928\u0941\u092f\u094b\u0917\u093f : \u092f\u0938\u094d\u092e\u093f\u0928\u094d\u00a0\u0905\u092d\u093e\u0935\u0903 :On which you see the absence is anuyogi. In the below picture \u092d\u0942\u0924\u0932 is the anuyogi.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-medium wp-image-339\" src=\"https:\/\/darshanalayam.org\/wp-content\/uploads\/2022\/06\/Pratiyogi-anuyogi-300x138.jpg\" alt=\"\" width=\"300\" height=\"138\" srcset=\"https:\/\/darshanalayam.org\/wp-content\/uploads\/2022\/06\/Pratiyogi-anuyogi-300x138.jpg 300w, https:\/\/darshanalayam.org\/wp-content\/uploads\/2022\/06\/Pratiyogi-anuyogi.jpg 421w\" sizes=\"(max-width: 300px) 100vw, 300px\" \/><\/p>\n<h1>\u0926\u094d\u0930\u0935\u094d\u092f \u2013 Dravya (Things)<\/h1>\n<p>Note different school of logic accepts different number of dravyas. Here we are accepting 9 dravyas.<\/p>\n<p>\u092a\u0943\u0925\u093f\u0935\u094d\u092f\u092a\u094d\u0924\u0947\u091c\u094b\u0935\u093e\u092f\u094d\u0935\u093e\u0915\u093e\u0936\u093e\u0915\u093e\u0932\u0926\u093f\u0917\u093e\u0924\u094d\u092e\u092e\u0928\u093e\u0902\u0938\u093f \u0928\u0935\u0948\u0935<\/p>\n<ol>\n<li>\u092a\u0943\u0925\u093f\u0935\u0940 \u2013 Earth : \u0917\u0928\u094d\u0927\u0935\u0924\u0940 \u092a\u0943\u0925\u093f\u0935\u0940 that which has odor is Earth.<\/li>\n<\/ol>\n<p>\u092a\u0943\u0925\u093f\u0935\u0940 is of two types<\/p>\n<ul>\n<li>Nitya \u2013 \u0928\u093f\u0924\u094d\u092f\u093e \u092a\u0930\u092e\u093e\u0923\u0941\u0930\u0942\u092a\u093e ie the atom. Nitya can be defined as \u0927\u094d\u0935\u0902\u0938\u093e\u092a\u094d\u0930\u0924\u093f\u092f\u094b\u0917\u093f that which is not an object of destruction.<\/li>\n<li>Anitya &#8211; \u0905\u0928\u093f\u0924\u094d\u092f\u093e \u0915\u093e\u0930\u094d\u092f\u0930\u0942\u092a\u093e, Again Anitya is of 3 types<\/li>\n<li>Sharira \u2013 \u0936\u0930\u0940\u0930\u092e\u0938\u094d\u092e\u0926\u093e\u0926\u0940\u0928\u093e\u092e\u094d, like our body.<\/li>\n<li>Indriya \u2013 \u0928\u093e\u0938\u093e\u0917\u094d\u0930\u0935\u0930\u094d\u0924\u093f \u2013 tip of nose<\/li>\n<li>Vishaya &#8211; \u0935\u093f\u0937\u092f\u094b \u092e\u0943\u0924\u094d\u092a\u093e\u0937\u093e\u0923\u093e\u0926\u093f\u0903 \u2013 mud, clay, stone etc.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<ol start=\"2\">\n<li>\u0906\u092a\u0903 \u2013 Water \u0936\u0940\u0924\u0938\u094d\u092a\u0930\u094d\u0936\u0935\u0924\u094d\u092f\u0903 that which is cold to touch is water.<\/li>\n<\/ol>\n<p>\u0906\u092a is of two types<\/p>\n<ul>\n<li>Nitya &#8211; \u092a\u0930\u092e\u093e\u0923\u0941\u0930\u0942\u092a\u093e<\/li>\n<li>Anitya \u2013 \u0915\u093e\u0930\u094d\u092f\u0930\u0942\u092a\u093e Again Anitya is of 3 types<\/li>\n<li>Sharira \u2013 \u0936\u0930\u0940\u0930\u0902 \u0935\u0930\u0941\u0923\u0932\u094b\u0915\u0947 \u2013 Varuna loka<\/li>\n<li>Indriya \u2013 \u091c\u093f\u0939\u094d\u0935\u093e\u0917\u094d\u0930\u0935\u0930\u094d\u0924\u093f \u2013 Taste buds<\/li>\n<li>Vishaya &#8211; \u0935\u093f\u0937\u092f\u094b \u0938\u0930\u093f\u0924\u094d\u0938\u092e\u0941\u0926\u094d\u0930\u093e\u0926\u093f\u0903 \u2013 river, ocean etc<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<ol start=\"3\">\n<li>\u0924\u0947\u091c \u2013 Fire \u0909\u0937\u094d\u0923\u0938\u094d\u092a\u0930\u094d\u0936\u0935\u0924\u094d\u0924\u0947\u091c\u0903 that which is hot to touch is Fire.<\/li>\n<\/ol>\n<p>\u0924\u0947\u091c is of two types<\/p>\n<ul>\n<li>Nitya &#8211; \u092a\u0930\u092e\u093e\u0923\u0941\u0930\u0942\u092a\u093e<\/li>\n<li>Anitya \u2013 \u0915\u093e\u0930\u094d\u092f\u0930\u0942\u092a\u093e Again Anitya is of 3 types<\/li>\n<li>Sharira \u2013 \u0936\u0930\u0940\u0930\u092e\u093e\u0926\u093f\u0924\u094d\u092f\u0932\u094b\u0915\u0947 \u092a\u094d\u0930\u0938\u093f\u0926\u094d\u0927\u092e\u094d \u2013 Aditya (Sun) loka<\/li>\n<li>Indriya \u2013 \u0915\u0943\u0937\u094d\u0923\u0924\u093e\u0930\u093e\u0917\u094d\u0930\u0935\u0930\u094d\u0924\u093f \u2013 That which is in the center of pupil &#8211; Vision<\/li>\n<li>Vishaya \u092d\u094c\u092e\u0926\u093f\u0935\u094d\u092f\u094c\u0926\u0930\u094d\u092f\u093e\u0915\u0930\u091c \u092d\u0947\u0926\u093e\u0924\u094d is of 4 types<\/li>\n<li>\u092d\u094c\u092e \u2013 \u0935\u0939\u094d\u0928\u094d\u092f\u093e\u0926\u093f\u0915\u092e\u094d \u2013 For which earth itself is the fuel.<\/li>\n<li>\u0905\u092c\u093f\u0928\u094d\u0927\u0928 &#8211; \u0935\u093f\u0926\u094d\u092f\u0941\u0926\u093e\u0926\u093f \u2013 For which water is the fuel like Lightning.<\/li>\n<li>\u0914\u0926\u0930\u094d\u092f &#8211; \u092d\u0941\u0915\u094d\u0924\u0938\u094d\u092f \u092a\u0930\u093f\u0923\u093e\u092e\u0939\u0947\u0924\u0941\u0930\u094c\u0926\u0930\u094d\u092f\u092e\u094d \u2013 For which both earth and water are the fuel like in the stomach that which helps digestion.<\/li>\n<li>\u0906\u0915\u0930\u091c \u2013 \u0938\u0941\u0935\u0930\u094d\u0923\u093e\u0926\u093f \u2013 that we gain by mining like gold etc.<\/li>\n<\/ul>\n<ol start=\"4\">\n<li>\u0935\u093e\u092f\u0941\u0903 \u2013 Air \u0930\u0942\u092a\u0930\u0939\u0940\u0924\u0903 \u0938\u094d\u092a\u0930\u094d\u0936\u0935\u093e\u0928\u094d\u0935\u093e\u092f\u0941\u0903 that which is cold to touch is water.<\/li>\n<\/ol>\n<p>\u0906\u092a is of two types<\/p>\n<ul>\n<li>Nitya &#8211; \u092a\u0930\u092e\u093e\u0923\u0941\u0930\u0942\u092a\u093e<\/li>\n<li>Anitya \u2013 \u0915\u093e\u0930\u094d\u092f\u0930\u0942\u092a\u093e Again Anitya is of 3 types<\/li>\n<li>Sharira \u2013 \u0936\u0930\u0940\u0930\u0902 \u0935\u093e\u092f\u0941\u0932\u094b\u0915\u0947\u2013 Vayu loka<\/li>\n<li>Indriya \u2013 \u0924\u094d\u0935\u0915\u094d\u0938\u0930\u094d\u0935\u0936\u0930\u0940\u0930\u0935\u0930\u094d\u0924\u093f \u2013 touch<\/li>\n<li>Vishaya &#8211; \u0935\u093f\u0937\u092f\u094b \u0935\u0943\u0915\u094d\u0937\u093e\u0926\u093f\u0915\u092e\u094d\u092a\u0928\u0939\u0947\u0924\u0941\u0903 \u2013 Tree shaking etc.<\/li>\n<\/ul>\n<p>\u0936\u0930\u0940\u0930\u093e\u0928\u094d\u0924\u0903\u0938\u0902\u091a\u093e\u0930\u0940 \u0935\u092f\u0941\u0903 \u092a\u094d\u0930\u093e\u0923\u0903: This is the internal air. The prana gains different names based on different functionalities<\/p>\n<ul>\n<li>Prana<\/li>\n<li>Apana<\/li>\n<li>Vyana<\/li>\n<li>Udana<\/li>\n<li>Samana<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<ol start=\"5\">\n<li>\u0906\u0915\u093e\u0936- Space- \u0936\u092c\u094d\u0926\u0917\u0941\u0923\u0915\u092e\u093e\u0915\u093e\u0936\u092e\u094d that which has the attribute\/quality of sound.<\/li>\n<\/ol>\n<p>\u0924\u091a\u094d\u091a\u0948\u0915\u0902 \u0935\u093f\u092d\u0941 \u0928\u093f\u0924\u094d\u092f\u091e\u094d\u091a\u00a0 Akasha is accepted to be<\/p>\n<ul>\n<li>\u090f\u0915\u092e\u094d &#8211; one(therefore there is no class\/jati)<\/li>\n<li>\u0928\u093f\u0924\u094d\u092f\u093e &#8211; nitya \u0927\u094d\u0935\u0902\u0938\u093e\u092a\u094d\u0930\u0924\u093f\u092f\u094b\u0917\u093f<\/li>\n<li>\u0935\u093f\u092d\u0941 \u2013 \u0938\u0930\u094d\u0935\u092e\u0942\u0930\u094d\u0924\u0926\u094d\u0930\u0935\u094d\u092f\u0938\u0902\u092f\u094b\u0917\u093f \u2013 that which has association with all the manifest substances. All pervading.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<ol start=\"6\">\n<li>\u0915\u093e\u0932\u0903 \u2013 Time \u0905\u0924\u0940\u0924\u093e\u0926\u093f\u0935\u094d\u092f\u0935\u0939\u093e\u0930\u0939\u0947\u0924\u0941\u0903 \u2013 Through which you have the transactions like past,present and future is called Kaala.<\/li>\n<\/ol>\n<p>This is also accepted to be<\/p>\n<ul>\n<li>\u090f\u0915\u092e\u094d<\/li>\n<li>\u0928\u093f\u0924\u094d\u092f\u093e<\/li>\n<li>\u0935\u093f\u092d\u0941<\/li>\n<\/ul>\n<ol start=\"7\">\n<li>\u0926\u093f\u0915\u094d \u2013 Direction \u092a\u094d\u0930\u093e\u091a\u094d\u092f\u093e\u0926\u093f\u0935\u094d\u092f\u0935\u0939\u093e\u0930\u0939\u0947\u0924\u0941\u0930\u094d\u0926\u093f\u0915\u094d &#8211; \u2013 Through which you have the transactions like East, west, North, south etc. takes place is called Dik.<\/li>\n<\/ol>\n<p>This is also accepted to be<\/p>\n<ul>\n<li>\u090f\u0915\u093e<\/li>\n<li>\u0928\u093f\u0924\u094d\u092f\u093e<\/li>\n<li>\u0935\u093f\u092d\u094d\u0935\u0940<\/li>\n<\/ul>\n<ol start=\"8\">\n<li>\u0906\u0924\u094d\u092e\u093e \u2013 Atma \u091c\u094d\u091e\u093e\u0928\u093e\u0927\u093f\u0915\u0930\u0923\u092e\u093e\u0924\u094d\u092e\u093e \u2013 That which is the substratum for knowledge is atma.<\/li>\n<\/ol>\n<p>This is of two types<\/p>\n<ul>\n<li>\u091c\u0940\u0935\u093e\u0924\u094d\u092e\u093e \u2013 \u092a\u094d\u0930\u0924\u093f\u0936\u0930\u0940\u0930\u0902 \u092d\u093f\u0928\u094d\u0928\u094b \u0935\u093f\u092d\u0941\u0930\u094d\u0928\u093f\u0924\u094d\u092f\u0936\u094d\u091a \u2013 That which is different in each body, Jivatma is eternal, manifold and all pervading.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<ul>\n<li>\u092a\u0930\u092e\u093e\u0924\u094d\u092e\u093e &#8211; \u0924\u0924\u094d\u0930\u0947\u0936\u094d\u0935\u0930\u0903 \u0938\u0930\u094d\u0935\u091c\u094d\u091e\u0903 \u092a\u0930\u092e\u093e\u0924\u094d\u092e\u0948\u0915 \u090f\u0935 \u2013 Paramatma is Eswara, there is only one Eswara. And all knowing (\u0938\u0930\u094d\u0935\u091c\u094d\u091e\u0903).<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p>We accept transactions Jnana, iccha and kriya. These transactions in Jivatma is limited. However, in Paramatma it is unlimited.<\/p>\n<p>&nbsp;<\/p>\n<ol start=\"9\">\n<li>\u092e\u0928\u0903 \u2013 Mind \u0938\u0941\u0916\u093e\u0926\u094d\u092f\u0941\u092a\u0932\u092c\u094d\u0927\u093f\u0938\u093e\u0927\u0928\u092e\u093f\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u0902 \u092e\u0928\u0903 \u2013 The sense organ which is the means to gain happiness etc. is called the Mind.<\/li>\n<\/ol>\n<p>Mind is<\/p>\n<p>\u0905\u0928\u0928\u094d\u0924\u092e\u094d \u2013 manifold, unlimited like Jivatma<\/p>\n<p>\u092a\u0930\u092e\u093e\u0923\u0941\u0930\u0942\u092a\u093e \u2013 It is of the size of atom,<\/p>\n<p>\u0928\u093f\u0924\u094d\u092f\u092e\u094d \u2013 Eternal<\/p>\n<h1>\u0915\u0930\u094d\u092e &#8211; Karma (Action)<\/h1>\n<p>\u0915\u0930\u094d\u092e \u2013 Karma \u091a\u0932\u0928\u093e\u0924\u094d\u092e\u0915\u0902 \u0915\u0930\u094d\u092e That which has movement is called Karma.<\/p>\n<p>Even though Karma is one, it is differentiated into 5 types.<\/p>\n<p>\u0909\u0924\u094d\u0915\u094d\u0937\u0947\u092a\u0928 -\u090a\u0930\u094d\u0927\u094d\u0935\u0926\u0947\u0936\u0938\u0902\u092f\u094b\u0917\u0939\u0947\u0924\u0941\u0930\u0941\u0924\u094d\u0915\u094d\u0937\u0947\u092a\u0923\u092e\u094d \u2013 Going to higher by giving up the lower area is called utkshepanam.<\/p>\n<p>\u0905\u092a\u0915\u094d\u0937\u0947\u092a\u0928 \u2013 \u0905\u0927\u094b\u0926\u0947\u0936\u0938\u0902\u092f\u094b\u0917\u0939\u0947\u0924\u0941\u0930\u092a\u0915\u094d\u0937\u0947\u092a\u0923\u092e\u094d \u2013 Going to lower by giving up the higher area is called apakshepanam.<\/p>\n<p>\u0906\u0915\u0941\u091e\u094d\u091a\u0928 \u2013 \u0936\u0930\u0940\u0930\u0938\u0902\u0928\u093f\u0915\u0943\u0937\u094d\u091f\u0938\u0902\u092f\u094b\u0917\u0939\u0947\u0924\u0941\u0930\u093e\u0915\u0941\u091e\u094d\u091a\u0928\u092e\u094d \u2013 Coming towards yourself.<\/p>\n<p>\u092a\u094d\u0930\u0938\u093e\u0930\u0923 &#8211; \u0935\u093f\u092a\u094d\u0930\u0915\u0943\u0937\u094d\u091f\u0938\u0902\u092f\u094b\u0917\u0939\u0947\u0924\u0941\u0903 \u092a\u094d\u0930\u0938\u093e\u0930\u0923\u092e\u094d \u2013 Going away from yourself.<\/p>\n<p>\u0917\u092e\u0928 &#8211; \u0905\u0928\u094d\u092f\u0924\u094d\u0938\u0930\u094d\u0935\u0902 \u0917\u092e\u0928\u092e\u094d \u2013 All other movements are called Gamanam.<\/p>\n<p>&nbsp;<\/p>\n<p>\u0938\u093e\u092e\u093e\u0928\u094d\u092f\u0902 &#8211; Samanya (Class\/Generality\/Species)<\/p>\n<p>\u0938\u093e\u092e\u093e\u0928\u094d\u092f\u0902 \u2013 Samanyam-\u00a0 \u0928\u093f\u0924\u094d\u092f\u092e\u0947\u0915\u092e\u0928\u0947\u0915\u093e\u0928\u0941\u0917\u0924\u0902 \u0938\u093e\u092e\u093e\u0928\u094d\u092f\u0902 \u2013 Logician accepts Samanyam as Jathi (means Class or species or Genre)<\/p>\n<p>\u0928\u093f\u0924\u094d\u092f\u092e\u094d &#8211; Eternal<\/p>\n<p>\u090f\u0915\u092e\u094d &#8211; one<\/p>\n<p>\u0905\u0928\u0947\u0915\u0928\u0941\u0917\u0924\u092e\u094d \u2013 part of many<\/p>\n<p>Take one example \u0917\u094b (cow ), \u0917\u094b\u0924\u094d\u0935 (cowness) is part of all the cows. So \u0917\u094b\u0924\u094d\u0935 is the Samanyam. Even if you destroy the cow, Cowness cannot be destroyed. Therefore Samanyam is Eternal. Same cowness exist in all the cows therefore \u0905\u0928\u0947\u0915\u0928\u0941\u0917\u0924\u092e\u094d.<\/p>\n<p>Samanyam is of two types<\/p>\n<p>\u092a\u0930 Para \u092a\u0930\u0902 \u0938\u0924\u094d\u0924\u093e \u2013 means existence<\/p>\n<p>\u0905\u092a\u0930 Apara \u0905\u092a\u0930\u0902 \u0926\u094d\u0930\u0935\u094d\u092f\u0924\u094d\u0935\u093e\u0926\u093f\u0903 \u2013 Liquidness etc<\/p>\n<p>&nbsp;<\/p>\n<p>\u0935\u093f\u0936\u0947\u0937- Vishesha (Specialty\/particularity)<\/p>\n<p>\u0935\u093f\u0936\u0947\u0937 \u2013 Vishesha\u00a0 \u0928\u093f\u0924\u094d\u092f\u0926\u094d\u0930\u0935\u094d\u092f\u0935\u0943\u0924\u094d\u0924\u092f\u094b \u0935\u094d\u092f\u093e\u0935\u0930\u094d\u0924\u0915\u093e \u0935\u093f\u0936\u0947\u0937\u093e\u0903 \u2013 That which exist in eternal Dravya and that which is distinguishing one from other.<\/p>\n<p>&nbsp;<\/p>\n<p>\u0938\u092e\u0935\u093e\u092f\u0903 &#8211; Samavaya \u2013(relationship between two inseparable things \/inherence)<\/p>\n<p>\u0938\u092e\u0935\u093e\u092f\u0903 \u2013 Samavaya \u0928\u093f\u0924\u094d\u092f\u0938\u092e\u094d\u092c\u0928\u094d\u0927\u0903 \u0938\u092e\u0935\u093e\u092f\u0903 \u2013 The relationship that exists eternally is called Samavaya.<\/p>\n<p>Example : Say we have a whiteboard, the whiteness cannot be separated from the board. This relationship is called Samavaya. That is why it is called \u0905\u092f\u0941\u0924\u0938\u093f\u0926\u094d\u0927\u0935\u0943\u0924\u094d\u0924\u093f\u0903 which means one dependents on the other till its extinction.<\/p>\n<p>In all the below examples we have Samavaya Sambandha<\/p>\n<p>\u0905\u0935\u092f\u0935 \u2013 \u0905\u0935\u092f\u0935\u0940<\/p>\n<p>\u091c\u093e\u0924\u093f \u2013 \u0935\u094d\u092f\u0915\u094d\u0924\u0940<\/p>\n<p>\u0917\u0941\u0923 \u2013 \u0917\u0941\u0923\u0940<\/p>\n<p>&nbsp;<\/p>\n<p>\u0905\u092d\u093e\u0935\u200b &#8211; Abhava (absence)<\/p>\n<p>\u0905\u092d\u093e\u0935\u0936\u094d\u091a\u0924\u0941\u0930\u094d\u0935\u093f\u0927\u0903 \u092a\u094d\u0930\u093e\u0917\u092d\u093e\u0935\u0903 \u092a\u094d\u0930\u0927\u094d\u0935\u0902\u0938\u093e\u092d\u093e\u0935\u0903 \u0905\u0924\u094d\u092f\u0928\u094d\u0924\u093e\u092d\u093e\u0935\u0903 \u0905\u0928\u094d\u092f\u094b\u0928\u094d\u092f\u093e\u092d\u093e\u0935\u0936\u094d\u091a\u0947\u0924\u093f<\/p>\n<p>\u092a\u094d\u0930\u093e\u0917\u092d\u093e\u0935\u0903 \u092a\u094d\u0930\u0927\u094d\u0935\u0902\u0938\u093e\u092d\u093e\u0935\u0903 \u0905\u0924\u094d\u092f\u0928\u094d\u0924\u093e\u092d\u093e\u0935\u0903 can be classified as \u0938\u0902\u0938\u0930\u094d\u0917\u093e\u092d\u093e\u0935\u200b<\/p>\n<ol>\n<li>\u092a\u094d\u0930\u093e\u0917\u092d\u093e\u0935\u0903 : \u0905\u0928\u093e\u0926\u093f\u0903 \u0938\u093e\u0928\u094d\u0924\u0903 \u092a\u094d\u0930\u093e\u0917\u092d\u093e\u0935\u0903 \u0909\u0924\u094d\u092a\u0924\u094d\u0924\u0947\u0903 \u092a\u0942\u0930\u094d\u0935\u0902 \u0915\u093e\u0930\u094d\u092f\u0938\u094d\u092f ||<\/li>\n<\/ol>\n<p>This has no beginning but has end. Before the creation of an object pragabhava exists. For example, from when did the absence of pot existed? it is beginningless, when it was ended? When the pot is created.<\/p>\n<ol start=\"2\">\n<li>\u092a\u094d\u0930\u0927\u094d\u0935\u0902\u0938\u093e\u092d\u093e\u0935\u0903 : \u0938\u093e\u0926\u093f\u0930\u0928\u0928\u094d\u0924\u0903 \u092a\u094d\u0930\u0927\u094d\u0935\u0902\u0938\u0903 \u0909\u0924\u094d\u092a\u0924\u094d\u092f\u0928\u0928\u094d\u0924\u0930\u0902 \u0915\u093e\u0930\u094d\u092f\u0938\u094d\u092f |<\/li>\n<\/ol>\n<p>This has a beginning but no end. When the pot is destroyed, there is a beginning of the destruction but no end, destroyed pot can\u2019t be destroyed again.<\/p>\n<p>&nbsp;<\/p>\n<ol start=\"3\">\n<li>\u0905\u0924\u094d\u092f\u0928\u094d\u0924\u093e\u092d\u093e\u0935\u0903 : \u0924\u094d\u0930\u0948\u0915\u093e\u0932\u093f\u0915\u0938\u0902\u0938\u0930\u094d\u0917\u093e\u0935\u091a\u094d\u091b\u093f\u0928\u094d\u0928\u092a\u094d\u0930\u0924\u093f\u092f\u094b\u0917\u093f\u0924\u093e\u0915\u094b\u093d\u0924\u094d\u092f\u0928\u094d\u0924\u093e\u092d\u093e\u0935 |<\/li>\n<\/ol>\n<p>Absence in all the 3 periods of time, past, present and future can be in 3 seconds. There was a absence of pot last 1 sec ago, there is absence of pot now and there is absence of pot in next second. Eg: \u092f\u0925\u093e \u092d\u0942\u0924\u0932\u0947 \u0918\u091f\u094b \u0928\u093e\u0938\u094d\u0924\u0940\u0924\u093f<\/p>\n<p>&nbsp;<\/p>\n<ol start=\"4\">\n<li>\u0905\u0928\u094d\u092f\u094b\u0928\u094d\u092f\u093e\u092d\u093e\u0935 : \u0924\u093e\u0926\u093e\u0924\u094d\u092e\u094d\u092f\u0938\u092e\u094d\u092c\u0928\u094d\u0927\u093e\u0935\u091a\u094d\u091b\u093f\u0928\u094d\u0928\u092a\u094d\u0930\u0924\u093f\u092f\u094b\u0917\u093f\u0924\u093e\u0915\u094b\u093d\u0928\u094d\u092f\u094b\u0928\u094d\u092f\u093e\u092d\u093e\u0935\u0903 \u0964<\/li>\n<\/ol>\n<p>Absence of one in other, like there is no Pot in Cloth. (\u092f\u0925\u093e \u0918\u091f\u0903 \u092a\u091f\u094b \u0928\u0947\u0924\u093f )<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Adi Tarka &nbsp; Parama pujya Sri Ramakrishna Guruji for sake of beginners has simplified Tarka Sangraha and presented in a simple lucid manner. I have attempted in following pages to explain Adi Tarka based on his lectures. Tarka is a comprehensive text for both Nyaya and vaisheshika school. The premise of tarka sangrah is how&#8230;<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21],"tags":[9,15],"_links":{"self":[{"href":"https:\/\/darshanalayam.org\/index.php?rest_route=\/wp\/v2\/posts\/318"}],"collection":[{"href":"https:\/\/darshanalayam.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/darshanalayam.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/darshanalayam.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/darshanalayam.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=318"}],"version-history":[{"count":4,"href":"https:\/\/darshanalayam.org\/index.php?rest_route=\/wp\/v2\/posts\/318\/revisions"}],"predecessor-version":[{"id":342,"href":"https:\/\/darshanalayam.org\/index.php?rest_route=\/wp\/v2\/posts\/318\/revisions\/342"}],"wp:attachment":[{"href":"https:\/\/darshanalayam.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=318"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/darshanalayam.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=318"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/darshanalayam.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=318"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}