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TATTVA-KAUMUDI
(IV.
प्रमाण has been defined as the instrument of प्रमा. प्रमा 1s that state of mind which is free from doubt, mistake, indeci. sion and memory“, and which arises from the contact of the sense-organs with their objects. The result is the cognition by mind. But वाच० says-बोधश्च पौरुषेयः फलं प्रमा. Ths mmght mean that the result of the mental state is cognition in the Spirit. Does it mean that the cognition arises in the spirit ? No, we reply-what happens is that when the Spirit is reflected in the mind, which has assumed the shape of the object with which the sense-organs come into contact, it (the Spirit ) also appears to be cognising. This is a kind of misapprehension arising from the mistaken identity between the Spirit and the mind. This is what is expressed in the I AS- 21 1417: gasta para939:' ( 11. 20 ) and feature AHTEVATI grand' (IV. 22).
__Following the न्यायसूत्र-तत्पूर्वकं विविधमनुमानं पूर्ववत् शेषवत् सामान्यतोदृष्टं च । (1, 1, 5), वाच० first divides अनुमान into three kınds. Again he gives another classification :
अनुमान
वीत
अवीत or शेषवत्
पूर्ववत् सामान्यतोदृष्ट
The commentators differ in the explanation of these terms. aturan himself proposes two alternative explanations.
(1) (a) qaQ-A priori or inference of effect from cause.--as orain from the clouds in the sky.
(6) 99-A posteriori, or an inference of cause from effect, -as of rain from the flood in a river.
