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be defined later on. See N.Pr. p. 7. 11. 7-9. अनुमानम्--Its meaning traced: 3 after, 4174-that by which something is determined. 34TR is that by which something is determined after (1) पक्षधर्म, that is the presence of the हेतु as a धर्म of the पक्षe. g. of धूम in the पर्वत, is apprehended, and (2) the संबन्ध of the हेतु with the साध्य--that is, what is called व्याप्ति--is recollected ( पक्षधर्मग्रण-संबन्धस्मरण-पूर्वकम् '-vrtti.). The first corresponds to the
minor and the second to the major premise of Aristotelian logic. पञ्जिका. लिङ्गरूपस्य धर्मस्य etc. Two ways of solving the compound ' पक्षधर्म P. 408 ग्रहणसंबन्धस्मरणपूर्वकम्': (१) पक्षधर्मस्य हेतोहणं च, (एतत्-) संबन्धस्मरणं च,
(२) पक्षधर्मस्य ग्रहणं च संबन्धस्य ( साध्यसाधनयोरविनाभावरूपस्य ) स्मरण च. पनिका. वक्ष्यति च त्रिरूपादित्यादि नन्वेतत् धर्मोत्तरीयम् &c. Panjika notes that 'त्रिरूपालिकाP. 40b लिकिनि ज्ञानमनुमानम् ' quoted in the vrtti (न्या. प्र. कृ. P. 111. 5) as the
definition given by the author of the N. Praves'a is really the one given by Dharmottara, the definition in N.Praves'a being " अनुमानं लिङ्गादर्थदर्शनम् । लिकं पुननिरूपमुक्तम्". (N. Pr. P. 7, 11 15-16). But says the Pañjikā, the difference is only one of language, and the two definitions are substantially the same. We may add that the exact language in the text of the Nyāyabindu by Dharmakirti and its commentary by Dharmottara is as follows " तत्र स्वार्थ त्रिरूपालिकाद्यदनुमेये ज्ञानं तदनुमानम्" ( N. B. ) त्रिरूपालिकाद्यज्जात ज्ञानमिति” ( N.B.T.).
न्या. प्र. वृत्ति " वक्ष्यति च कल्पनाज्ञानमर्थान्तरे प्रत्यक्षाभासम्". “विषयश्चानुमानस्य सामान्यमिति "-- P.11 1. 6 According to the Buddhist, what modern psychology calls पञ्जिका 'sensation' is the only true प्रत्यक्षज्ञान, and what it calls P. 40b perception ' ( such as घटज्ञान, पटझान etc. ) is not प्रत्यक्ष
but TEEN , inasmuch as in it the stuff of sensation in transfigured into the perception of घट, पट etc. by our own
mental activity ( कल्पना). This activity ( कल्पना) consista in giving a name, a class etc. to the real object of प्रत्यक्ष. Thus, what the Brahmana Naiyayika calls निर्विकलपक (or निष्प्रकारक) ज्ञान is according to the Buddhist the only real प्रत्यक्ष, सविकल्पक (or सप्रकारक) झान being प्रत्यक्षाभास. f. प्रत्यक्षमपि सद्वस्तु संस्पर्शनियतव्रतम् । विकल्पारोपिताकारसामान्यग्राहकं कथम् ॥-Quoted in the purvapaksa, N. Manjari p. 30.
