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Nyāyāvatāra: 6, 7, 8.
predicable of the class) [as given in the Nyāya-sūtra of Akṣapada Gautama] is also hereby set aside.
न प्रत्यक्षमपि भ्रान्तं प्रमाणत्वविनिश्चयात् । भ्रान्तं प्रमाणमित्येतद् विरुद्धवचनं यतः ॥ ६॥
6. Since it is a pramāṇa, pratyakṣa (perception), too, is not invalid, for, "a pramāṇa, is invalid" is an absurd expression.
Some (Buddhists) who maintain that the world is true only from the practical or illusory point of view (lokasamvṛti), but false from the transcendental or absolute standpoint (pāramārthika), consider perception (pratyakşa) to be merely illusory, and consequently invalid from the absolute standard of truth. But this view is opposed by the Jainas, who maintain that the world is real from all standpoints, and consequently perception is not invalid.
सकलप्रतिभासस्य भ्रान्तत्वासिद्धितः स्फुटम् । garoj zancafazanfu gufast afaqıufa 116 11
5
7. Owing to the impossibility of all phenomena (external objects) being invalid, pramāņa is evidently a determinant of self and other things, and serves to establish both.
The world is not an illusion: knowledge and its objects are all real.
दृष्टेष्टाव्याहतत्वाद्वाक्यात् परमार्थाभिधायिनः । तत्त्वग्राहितयोत्पन्नमानं शाब्दं प्रकीर्तितम् ॥ ८ ॥
8. Knowledge arising from words, which taken in their proper acceptance express real objects not in
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