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Nyāyāvatāra: 11, 12.
the sake of others (parārthamāna). The second is defined as that which produces decision or belief (niscaya) in others, i.e., which enables others to ascertain the nature of things. The “word” or “speech” (sabda or vākya) comes under this class, that is, it is knowledge for the sake of others, for it produces decision in others. It is true the “word” itself is not knowledge, but being the medium through which knowledge is conveyed to others, it is figuratively identified with knowledge.
प्रत्यक्षेणानुमानेन प्रसिद्धार्थप्रकाशनात् । परस्य तदुपायत्वात् परार्थत्वं द्वयोरपि ॥ ११ ॥
11. Perception and inference having disclosed objects with which we are familiar, and they being the means of communication to other people, both of them are knowledge for the sake of others.
Perception and inference are as much knowledge for one's own self (svārthamāna) as for the sake of others (parārthamāna). They are called “knowledge for the sake of others”, because the results of perception and inference arrived at by one's own self can be communicated to others through words.
प्रत्यक्षप्रतिपन्नार्थप्रतिपादि च यद्वचः । प्रत्यक्ष प्रतिभासस्य निमित्तत्वात्तदुच्यते ॥ १२ ॥
12. A statement expressive of the object ascertained by perception is also called perception: it is so called being the cause of the object's manifestation.
As the result of perception can be communicated to others through the word, the word itself is figurative
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