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GYROPart of a paggage from the Nvāvabindu of Dharmskirti तस्य विषयः स्खलक्षणम् । यथार्थस्य संनिधानासंनिधानाभ्यां ज्ञानप्रतिभासभेदस्तत्स्वलक्षणम् । तदेव परमार्थसत् । अर्थकियासामर्थ्यलक्षणत्वाद्वस्तुनः । अन्यत् सामान्यलक्षणं सोऽनुमानस्य fare: Mark that the difinition of Finn given by Dbarmakirti steers clear of all reference to the nature or go of an object which savors of AH2, a defect from which the definition in the Pañjika would seem to be not clearly free, porn, he says, is just that whose presence or absence makes & difference in the Appearence of an idea in consciousness. Being thus effective in shaping our idea, it is real. ( ATH aega:) B79A99 ..........
gaanach-As soon as a sense comes into contact with an object, the object which endures for a single moment and no more ( an infinitesimally small part of time) is apprehended as something in itself which is distinct from all other things, even those belonging to its own class. This Aspect of the thing or object is called fason. When the person bas apprehended a series of such moments or rather of objects, each member of which lasts for a single moment only, it becomes an object of conception wherein the character of that object is determined. Be it noted that 42741 can reach the series -the only, and no single member of the series, the latter being too evanescent to be capable of being caught in a single 1999. By data is meant a series of similar successive moments of an object which is indistinctly apprehended (det -
: EULTITHOUATU »Paõjikā.) The other aspect of the object which is called HR is the form which that object possessed in common with other objects, and which enters the determinate knowledge of that object. This is really not an object of 199 or sensuous apprehension, but of Ha. Thus:-When we see $4, the which it recalls to our mind as its concomitant is the general concept of effe (as different from stafa- arroulait-or 241 ) such as belongs to all fires, disengaged from all such particularities as hayfire, wood-fire etc. and it is this general which is inferred from p. Thus atarna is apprehended by ra. This would seern to mean that man is mere sensation. But this position would be somewhat modified if it be regarded as perception aloog
| SR No. | 008423 |
| Book Title | Nyaya Pravesha Part 1 |
| Original Sutra Author | N/A |
| Author | Anandshankar B Dhruva |
| Publisher | Oriental Research Institute Vadodra |
| Publication Year | 1968 |
| Total Pages | 228 |
| Language | Sanskrit, English |
| Classification | Book_Devnagari & Philosophy |
| File Size | 5 MB |