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Nyāyāvatāra: 9, 10.
consistent with what are established by perception, is known as sabda (the verbal testimony).
Sabda (the word or verbal testimony) is of two kinds: 1) laukika (the knowledge derived from a reliable person), and 2) sāstraja (the knowledge derived from scripture).
आप्तोपज्ञमनुल्लङ्घयमदृष्टेष्टविरोधकम् । तत्त्वोपदेशकृत् सार्व शास्त्रं कापथघट्टनम् ॥ ९ ॥
9. The scripture (sāstra) is that which was invented (or first known) by a competent person, which is not such as to be passed over by others, which is not incompatible with the truths derived from perception, which imparts true instructions and which is profitable to all men and is preventive of the evil path.
This definition sets aside the view of those (Mīmāmsakas) who maintain that the scripture (such as the Veda) is eternal and was not composed by any human being. The scripture could not have been called a verbal testimony (sabda or word), unless it embodied the words of any particular person or persons.
स्वनिश्चयवदन्येषां निश्चयोत्पादनं बुधैः । परार्थ मानमाख्यातं वाक्यं तदुपचारतः ॥ १० ॥
10. Like the decision for oneself, the production of a decision in others is called by the learned 'knowledge for the sake of others' (parārthamāna): speech is designated as such by metaphor.
Knowledge is of two kinds: 1) knowledge for one's own self (svārthamāna), and 2) knowledge for
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