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prasiddha-parvac chabdád arthe pratyayaḥ samprataḥ, satsv arthesv asarkramah samabhiradhaḥ, vyañjanärthayor evam-bhūta iti.
17 Cf. NAV.29.13: tatrapi ye paraspara-vitakalitau samanya-viseṣāv icchanti lat-samudaya-rupo naigamah; as well as NAV.29.23: vyavahāro 'pi sarvah pradhan pasarjana-dväreṇa kathañcid itarètarăvinirluthita-sāmānya-videṣa-sädhya eva; na hi samanyaṁ doha-vähādi-kriyāyām upayujyate, videsänäm eva tatropayogān, napi viseṣā eva tat-käriṇaḥ, gotva-fűnyānāṁ teṣām vṛkṣādy-avisistataya tat-karanasāmarthyābhāvāt... tasmat kathañcid bhedäbhedinäv evditau, tad-anyatarasamarthakaḥ punar niralambanatväd durnayatām svī-karotiti sthitam.
Cf. NAV.29.13: punaḥ kevalam samanyam väñchanti tat-samaha-sampadyaḥ sangrahaḥ; and NAV.29.24: tad-apaläpi kevala-samanya-pratisthäpakaḥ kad-abhiprayaḥ sangraha-durmaya-vyapadeśam svi-kurute, višesapekṣayaiva sämanya-sthäpakasya sangraha-nayatvad iti.
19 Cf. TBh.1.35 p. 35.9, verse 3cd: lokopacāra-niyataṁ vyavahāram vistṛtam vidya, NAV.29.16: yad idam kiyat-käla-bhävi sthäratam abibhrānam loka-vyavahara-käri ghatädikam bhavatas tättvikam abhipretam tan nākasmikaṁ.... and PALV.6.74 p. 541.11: sangraha-grhita-bhedako vyavahāraḥ.
20
TBh.1.35 p. 36.1, verse 4ab: samprata-visaya-grāhakam rju-sūtra-nayaṁ samāsato vidya, NAV.29.17: tatra rju pragunam akutilam atitanagata-vakra-parityagad vartamana-kṣaṇa-vivarti-vastuno ripam sütrayati nistańkitam darfayarity rjus@traḥ, and PALV.6.74 p. 54, L11-12: fuddha-paryaya-grähi pratipaksa-säpekṣa rju-sütraḥ, NAV.29.19: radhito yavanto dhvanayaḥ kasmimścid arthe pravartante: yathèndratakra-purandaradayaḥ, tesam sarvesam apy ekam artham abhipraiti kila pratiti-vaśād See also NAV.29.13: tatha ye rüdhitaḥ śabdänäṁ pravṛttim väñchanti tan-nivahasadhyaḥ sabda iti, and NAV.29.27: tatad ca kvacid anapeksita-vyutpatti-nimittä ridhitaḥ pravartante...
22 Cf. JTBh.2 §6: paryaya-bhede bhinnärthän abhimanyate, as well as PALV.6.74 p. 54, 1.14: paryaya-bhedat padartha-nānārtha-nirupakaṁ samabhirudhaḥ. See also NAV.29.13: ye tu vyutpattito dhvanīnām pravṛttim väñchanti nanyatha tad-vara-janyaḥ samabhiradha iti, and NAV.29.27: kvacit sämanya-vyutpatti-säpeksäḥ.... 23 Cf. NAV.29.13: ye tu vartamäna-käla-bhavi-vyutpatti-nimittam adhikṛtya fabdaḥ pravartante nanyathēti manyante tat-sangha-ghatitaḥ khalv evambhuta iti. and NAV.29.27: kvacit... tat-käla-varti-vyutpatti-nimittäpekṣayeti.
24TBh.1.35 (p. 33.9-34.7): ghata ity ukte yo 'sau cestâbhinirvṛtta ürdivakundalausthayata-vṛtta-grivo 'dhastāt parimandalo jaladinām äharaṇa-dhäraṇasamartha uttara-guna-nirvartananirvṛtto dravya-višesas tasminn ekasmin viseṣavati taj-jātīyesu vā sarveṣv aviseṣāt parijñānaṁ naigama-nayaḥ, ekasmin va bahusu
và năm&di-visefiteşu sâmpratdtitanagateşu ghatesu sampratyayah sangrahah tes eva laukika-pariksaka-grähyeşûpacăra-gamyeşu yatha-sthülärtheşu sampratyayo vyavahāraḥ, tesv eva satsu sampratesu sampratyaya rju-sûtrah. tesv eva satsu samprateṣu sampratyaya rju-sūtraḥ teşv eva samprateṣu nāmādīnām anyatamagrähisu prasiddha-purvakesu ghateṣu sampratyayah samprataḥ sabdaḥ, teṣām eva sāmpratānām adhyavasaysamkramo vitarka-dhyanavat samabhirudhaḥ, tesäm eva vyanjanarthayor anyonyapekṣartha-grähitvam evambhāta iti. 25 TS.1.35 p. 38.3-4, verse 5:
iri naya-vādās citrāḥ kvacid viruddha ivatha ca visuddhaḥl laukika-viṣayātītās tattva-jñānārtham adhigamyāḥ!!
See NAV.29.10: ananta-dharmadhyāsitam vastu svábhipretárka-dharma-visistam nayati prapayati samvedanam ärohayatiti nayaḥ, pramāṇa-pravṛtter uttara-kala-bhāvi paramaría ity arthas; tasya visayo gocaro mato 'bhipreta eka-desenänityarvadidharma-laksanena visistah para-ripebkyo vibhinno 'rthah prameya-rapam, pramanam evam-vidham evartham grhnäriti svakutena tena vyavasthapanad iti. "That which
THE LOGICAL STRUCTURE OF THE NAYA METHOD
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leads to [ie..] which makes one reach [or] which elevates to consciousness - the real thing. (although it is in reality] possessed of infinite properties, as qualified by [only] one property intended by this [viewpoint] itself, is "the viewpoint"; that means: "the reflection which arises in the point of time posterior to the operation of cognitive criterion. Its "province". [ie., the viewpoint's] domain, is "known". [viz.] is intended, as "an object", [viz.] a cognoscible form. [that is] "qualified". [i.e., made] different from other forms, "by [only] one facet" [i.e..] by a characteristic such as the property of impermanence, etc., because it has been established in accordance with the following intention of ours: "cognitive criterion grasps only an object of exactly such a kind (viz. possessed of infinite properties]".
27
NAV.29.28: sarvam vacanam savadharanam iti-nyayah).
25 NAV.29.28: tatas cânanta-dharmadhyasita-vastu-sandaríakam eva vacanam yathavasthitartha-pratipâdakarvät satyam. And therefore, only the utterance which displays the real thing as possessed of infinite properties - since it demonstrates [its] object (denotatum) corresponding to the state of affairs is true."
29 NAV.29.28: na cárvam vacana-pravṛttir, ghato 'yam suklo murta ity-ady ekárkadharma-pratipadana-nisthataya vyavahäre fabda-prayoga-darlandt, sarva-dharmänäm yaugapadyena vaktum asakyatvät, tad-abhidhayakānām apy anantydı. "Yet utterances [are] not used to denote [their objects (denotata)] in such a manner because it is an empirical fact that in the [verbal] communication speech elements are pronounced as related (to their objects (denotata)] by the demonstration of one single property, like "this pot is a white shape," for it is impossible to state all properties simultaneously. even though [speech elements) denoting these (properties are theoretically] infinite." 30 NAV.29.28: na câikáika-dharma-sandartakatve 'py amani vacanāny alīkāni vaktum pāryante, samasta-labda-vyavahäröccheda-prasangät, tad-alikarve tataḥ pravṛttyasiddher iti. And these utterances, although they display (only) one single property, can not be called false because [that would lead to] the undesired consequence of the destruction of the entire verbal communication, inasmuch as if these [utterances] were false, the practice [of the verbal communication] based on them could not be established."
31 NAV.29.28: na ca tad-vacanānām alikata, sesa-dharmântara-pratiksepȧbhävät, tat-pratikṣepa-kāriņām evälikarvät. 'And [such] utterances [predicating] of this [single property in question] are not false, inasmuch as other remaining properties are not disproved [by them). because only [such utterances] that lead to disproving [all] the remaining properties are false."
32 NAV.29.28: yathaneka-purusa-sampürme sadasi dvärâdau sthitasya kim atra devadattaḥ samasti nâstîti va dolāyamāna-buddheḥ kenacid abhidhiyate - yatha devadatto 'stiti.
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NAV.29.28 tad-vyavacchedäbhiprayena prastuta-vakya-prayogät, prayokirabhiprayad-sapekṣataydiva dhvaneḥ svartha-pratipadana-sämarthyat....because the sentence under discussion is pronounced with the intention of excluding that (sc. merely his possible non-existence here and now), inasmuch as [any] linguistic unit has the efficacy to demonstrate its own object (denotatum) only depending on the intention, etc., of the person who pronounces [this sentence].'
On
'See NAT.29 ad loc.: prayoktr-abhiprayaditi. ādi-sabdāt sanketadi-grahah. account of the word 'etc. the linguistic convention, etc., are included.'] 34 NAV.29.28: na ca väcya-vacaka-bhava-lakṣana-sambandhanarthakyam, tad-abhäve prayoktr-abhipraya-matreṇa ripasyava niyoktum asakyatvät. 'But [that (sc. the role of the intention of the speaker, etc.) does] not [imply that] the relation characterised by the association of the denotatum and the denoter is purposeless because, if this [relation between the denotatum and the denoter were] not [there]. it would be impossible to make use even of the form [of a particular word or a sentence] merely by the intention of the person who pronounces [the word or the sentence]."
