[327] Veretrum, urinam vel semen emittens.
Section the tenth: on the system of those who profess the doctrine of Tark.[328]—Tark śastra is the science of dialectics; it is divided into sixteen parts, as follow: The first, Pramána;[329] this is the application of the science, which is subdivided into four parts: 1. Paríkshá;[330] that is, evidence, which with them is the sense of discriminating what is particular and well defined; 2. Anumána;[331] that is, after having perceived the mark of an object, to infer its existence; thus shall I call a mountain igni-vomous, on account of the smoke which proceeds from it; 3. Apamána;[332] that is “resemblance;” thus I shall say: such as is a cow, such is also an elk (or gayal);[333] although I may not have seen an elk, but only heard that it is like a cow; 4. Sabda;[334] that is, “sound:” by these they mean speeches which people adopt as sacred; such “as the Hindus have the Vedas, and the Muselmans the Koran.” These are the four parts which constitute the Pramána.
The second of the sixteen divisions of the Tark sastra is Pramiti,[335] that is, the comprehension of what is conjoint and concomitant. This division is subdivided into twelve parts, namely, 1. Atmá,[336] that is “spirit;” and means something which is distinct from what is material and sentient; something everlasting, eternal, very subtile in all bodies; 2. Sarírá,[337] that is “body;” and this they define to be the seat of sensuality and of maladies; 3. Indriya,[338] “the exterior senses;” and these they call the organs of perception; 4. Artha,[339] and this they declare to be “the earthly existences;” 5. Buddhi,[340] which they term “knowledge;” 6. Manas,[341] “or the interior sense, which with the Hindus is the heart,” and that is enough; 7. Pravritti,[342] and this consists in justice or injustice; 8. Dósha,[343] that is “sinful error,” and this is subdivided into three parts, viz.: Rága, and this is “sensual lust;” Dvèsha, that is, “hate, enmity;” Muha,[344] and this is “gross ignorance;” 9. the ninth of the twelve subdivisions is Prétyabháva,[345] which is “the reproduction either of the tree from the seed, or of the animal from the sperma;” 10. Phal,[346] or “the good consequence of the good, or the bad consequence of the bad,” which means “retribution;” 11. Dukh,[347] or “pain;” and 12. Apavarga,[348] that is, “delight,” or the satisfaction of truth, from which they derive emancipation, or mukt, in the language of their learned men. Whoever is in full possession of it banishes far from himself twenty-one maladies which they enumerate, namely: 1. Saríra,[349] or “the body;” 2. Shadindriya,[350] that is, “the six senses,” five of which are exterior, and the sixth is, according to the Hindus, the interior sense, except which they know of no other; they say, the mind is the lord of the exterior senses; 3. Shad-darsa,[351] that is, “the six particular objects of the six senses;” so as seeing with the eye, hearing with the ear, smelling with the nose, tasting with the tongue, touching with the hand, and perceiving with the mind; he who sees is one, and that which is seen is another; so that there is a seeing eye and a seen object, whatever is seen, heard, smelled, tasted, touched, and impressed upon the mind, corresponds respectively to each of the six senses; and whatever is found by these six senses, or the six objects, are called Shad-darsas; these six, with the six former senses, and the saríra, or “body,” make thirteen; add to these six buddhaya, or “powers of comprehension;” further, sukhá,[352] or “sensual delight;” and finally, dukh, or “pain,” and you have the twenty-one affections before mentioned.
The third of the sixteen parts of the Tarka is the sanśaya:[353] this consists in pondering whether a certain object be such a thing or another, as when a person sees from a distance an object and is not certain what it is, whether it be a mineral or a man.
The fourth part is the Prayójana,[354] that is, “motive,” which they explain thus: as when one by order goes to find something either good or bad.
The fifth part is the Drishtánta;[355] that is, “comparison by way of illustration;” so when they compare a mountain and a kitchen, that is: the mountain contains fire, and so does the kitchen, and both indicate it by the smoke which they emit.
The sixth part is the Siddhanta;[356] and this is knowing something with certainty.
The seventh part is Avayava,[357] “dividing a subject into minute parts;” for instance, when they say: “he mountain contains fire on account of smoke,” so is, in this question, the first part termed pratijnya, or “proposition,” the mountain contains fire; the second part, called hètu, or “cause, reason;” in this thesis is: on account of the smoke which it emits.
The eighth part is Tarka,[358] that is, “arguing:” so when they say: “the mountain contains no fire,” it may be replied: “consequently it also emits no smoke.”