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158
however, likely more accurately reflects its earlier independent
context.1
The text then announces the next topics: the splitting of the
categories (padarthabhedanam); casting off (ty膩ga岣�); joining
(yojanam); and experience (anubhava岣�). These categories do not
exactly correspond to those in the anukrama峁噄k膩 that apparently
has, at this point, a corrupt reading. 2 In addition, though not
listed here, the phrase, "to be known" (j帽eyam), that precedes
these topics in the anukrama峁噄k膩 and has there an ambiguous
meaning and syntax, now appears as a distinct but connected
topic. 3 Since the "needle of knowledge" splits or pierces the
categories, the discussion of the 鈥渢o be known" topic has logically
been placed here.
A kind of miscellany, this section of five topics (pp. 211-215)
first compares the activity of knowing with a lamp, then proceeds.
to a discussion of the meaning of definition, the relationship of
attribute and category, the means of knowledge, and finally the
nature of scripture. Equating scripture with the hamsa formula,
the text then begins a lengthy excursus recapitulating (pp. 215-
225) the exercise of this formula. Differentiating this hamsa
1 V. p.209, vs. 333: "... visuvadevamvidham j帽膩tv膩 ko na
mucyeta bandhan膩t. "
2 The number is the same but the order and names are
different. Thus vss. 232b-233a (p.142) reads "... ty膩gam
samyogamudbhavam // bhedanam ca padarth膩n膩m; vs. 334 (p.209),
in contrast, reads ". padarthabhedanam 艣r峁噓 / ty膩ga峁�
c膩nubhavam caiva yojanam ca pare pade."
3 This is the construction of K峁�emar膩ja岣� (p.144); he also
construes (pp. 144-145) the following bhavaprapti- with the
anubhavam, and the triple pervasion of Atm膩, Vidy膩, and 艢iva岣�,
with the final j帽膩tv膩 The complete verses (pp. 142-143, vss.232b-
233) read: ... 艣眉nyam samarasam j帽eyam ty膩gam
samyogamudbhavam // bhedanam ca padarth膩n膩m
bh膩vapr膩ptiva艣膩tpuna岣ツ乼mavidy膩艣ivavy膩ptimevam j帽膩tv膩 tu
yojayet. "