Nyayavatara

Author(s): Satyaranjan Banerjee
Publisher: Sanskrit Book Depot P Ltd

Page 23

(xxiii)
(ii) Of separation unshown (apradarśita-vyatireka):
Sound is non-eternal (major term), because it is produced (middle term); as ether (example).
Here, though there is an invariable separation between "produced" and "eternal", yet it has not been shown in the proper form, such as: “Whatever is non-non-eternal is not produced, e.g. ether".
(iii) Of contrary separation (viparita-vyatireka):
Sound is non-eternal (major term), because it is produced (middle term): Whatever is not produced is non-non-eternal, e.g. ether (example).
Here the example has been put in a contrary way, for the proper form should have been :
hatever is non-non-eternal is not produced, e.g. ether.”
12. Refutation Refutation (dūşana) is the pointing out of defects or fallacies in the statements of the opponent in any of the forms enumerated above. The semblance of a refutation (dūsaņābhāsa) is the contrivance to allege defects where there are no defects at all.
13. Consequence of Pramāņa The immediate effect of pramāņa (valid knowledge) is the removal of ignorance. The consequence of the transcendental perception (pāramārthika pratyaksa pramāņa) is bliss and equanimity consisting in salvation (Moksa or final emancipation), while that of the other kinds of pramāņa (direct and indirect knowledge) is the facility which they afford us to choose the desirable and reject the undesirable things.
II. Naya—the method of descriptions Naya is the method of comprehending things from particular standpoints. Thus we may conceive rose either as a flower possessing the attributes common to all flowers or as a thing possessing attributes which are peculiar to the rose as distinguished from other flowers. The Naya is of seven kinds : naigama, saṁgraha, vyavahāra, rju-sütra, sabda, samabhirūdha, and evambhuta.
1. Syādvāda Knowledge which determines the full meaning of an object through the employment, in the scriptural method, of one-sided