Implications Of Buddhist Jaina Dispute Over Fallacious Example In Nyaya Bindu And Nyayavatara Vivrti

SR No.: 269215
Original Sutra Author: N/A
Author: Piotr Balcerowicz
Publisher: Piotr Balcerowicz
Total Pages: 18
Language: English
Classification: Article
File Size: 3 MB

Page 4

Table 6.7 Sadharmya-dratantábhasa
Variety of the fallacious example
Nyaya-bindu of Dharmakirti
Nyaya valora-vival (on NA 24) of Siddharsigani
[SI]
sadhya-vikala lacking the probandum
[S2]
sadhana-wikala lacking the probans
niyah Sabdo mrtavat, karmaval (NB 3.124).
Speech element is impermanent, because it is imperceptible, like action. nityah sabdo marta var. paramanwal (NB 3.124).
Speech element is impermanent, because it is imperceptible, like infinitesimal atom. nityah Sabdo marta vad, ghafuval (NB 3.124). Speech element is impermanent, because it is imperceptible, like pot.
(S3)
Südhya-sadhana-vikala lacking both the probandum and the probans
bhrantam anumanani, pramanavat. pratyakpaval. Inference is erroneous, because it is a cognitive
criterion, like perception. jagral-savedanam bhräntan pramanaval.
swapna-santwedanavar. The sensation of a person in the waking state is erroneous, because it is a
cognitive criterion, like the sensation in dream. násil sarva rah. prawakády anupalabdharvad, ghafavar There is no omniscient person (sc. omniscient person is non-existent), because he is not comprehended through perception, etc., like a pot. vita-rago yan, marana-dharmavad,
rathyd-purusavat. This particular person) is dispassionate, because he is mortal, like a person in the street. marana-dharmayant puruso, ragddimatråd.
rathya-purusavat. This particular person is mortal, because he is passionate, like a person in the street.
(S4)
sandigdha-sadhya-dharma in which the property of the probandum is doubtful
(SS)
sandigdha-sadhana-dharma in which the property of the probans is doubtful
ragadimän ayam wacanad rathwa-purugaval (NB 3.125). This (particular person is endowed with passion, because he speaks, like a person in the street. marana-dharmáyant puruso rigádimallvad, rathya-purusaval (NB 3.125). This particular person is mortal, because he is endowed with passion, like a person in the street.
asarva-iño 'yan, ragadimaltvad, rathya-purusaval. This particular person is not omniscient, because he is passionate, like a person in the street..
(56) sondigdha-sadhya-sadhana-
dharma in which the property of the probandum and the
probans is doubtful (S7) anamaya
without positive concomitance
rågadimän vivakşitah puruşo, vakurtvad ista-purujaval. A particular person in question is dispassionate, because he is a speaker (sc, talks), like any selected person.
asarva-jho yan ragadimallvad, rathya-pursavar
(NB 3.125). This particular person) is not omniscient, because he is endowed with passion, like a person in the street. (ragadimän avar, vaktrivad.) yatha yo vakia sa ragadimän, ista-puruşavar (NB 3.126). [This particular person is endowed with passion, because he is a speaker (sc, talks).) for instance whoever is a speaker is endowed with passion, like any selected person. anitvah sabdah krtakarvad ghafavar (NB 3.126). Speech element is impermanent, because it is produced, like pot. [ Anitvah fahdah. krtakarvad yad anityam
tat kytakam ("ghafavat ) (NB 3.127). [Speech element is impermanent, because it is produced:) whatever is impermanent is produced, slike pot].
[58]
uprudarslarvaya with unindicated positive
concomitance viparitánvaya with inverted positive concomitance
(59)
anitvah sabdah. krtakarvad, ghatavat. Speech element is impermanent, because it is produced, like pot. anitvah fabdah, krtakatvad, yad anityam tar krtakam ghatavat (Speech element is impermanent, because it is produced; whatever is impermanent is produced, like pot.