Nyayavatara

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

Page 34

न्यायावतारः .
pratyakşa (direct knowledge or perception) and parokşa (indirect knowledge) as knowables are ascertained in two ways.
This definition sets aside the view of those Buddhists (Yogācāras) who maintain that knowledge illumines itself alone, inasmuch as there is, according to them, no external object beyond it. The same definition is also in direct opposition to the doctrine of the Naiyāyika, Mimāṁsaka and others who hold that knowledge illumines external objects alone, as it cannot illumine itself. The Jainas maintain that it is only when knowledge illumines itself that it can take cognizance of external objects. So according to them knowledge, like a lamp, illumines itself as well as objects lying outside it.
Those whose sight has been obscured by darkness often see many false images, such as two moons, etc.; and men bewildered by sophism are found to believe that every thing is momentary or the like. With a view to differentiate such kinds of false knowledge from pramāņa (valid knowledge) the phrase "without obstruction" has been used. - Pramana (valid knowledge) is divided here into pratyaksa (direct knowledge) and parokșa (indirect knowledge) including in the latter anumāna (inference) and Sabda (verbal testimony). This division contravenes the conclusion of Cārvāka that there is only one pramāna, viz., pratyaksa (perception or direct knowledge). Cârvāka's view is unreasonable, for pratyakşa cannot be established as a pramāņa except through the medium of paroksa (indirect knowledge). It also sets aside the view of the Saugatas (Buddhists) who divide pramāna into pratyaksa (direct knowledge or perception) and anumana (inference) without any notice of Sabda (verbal testimony).
प्रसिद्धानि प्रमाणानि व्यवहारश्च तत्कृतः । प्रमाणलक्षणस्योक्तौ ज्ञायते न प्रयोजनम् ॥ २॥ .
प्रसिद्धानि प्ररूढानि, नाधुना साध्यावीत्यर्थः । प्रमाणानि प्रत्यक्षानुमानशब्दानि । ... ... यदर्थं प्रमाणपरीक्षणमसावपि जलपानशीतत्राणादिर्व्यवहारोऽनादिप्ररूढः । तन्निरर्थकं प्रमाणलक्षणाभिधानमिति ।। २ ।। - 2. Pramānas and the practical use made of them are well known : there appears no necessity for giving any definition of pramāņa. ___There was never a time when the acts of seeing, inferring, etc., were not performed. The use of these acts is also well known, for it is through them that we can choose one thing and reject another thing. So it appears superfluous to explain the nature of pramana (valid knowledge).. .
प्रसिद्धानां प्रमाणानां लक्षणोक्तौ प्रयोजनम् ।
तद्वयामोहनिवृत्तिः स्याद् व्यामूढमनसामिह ॥ ३॥ ..यद्यपि प्रतिप्राणिप्रसिद्धानि प्रमाणानि । अन्यथा तत्कृतनिखिलव्यवहारोच्छेद