Nyayavatara

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

Page 40

8
न्यायावतारः
Perception and inference are as much knowledge for one's own self (svartha māna) as for the sake of others (parārtha māna). They are called “knowledge for the sake of others" because the results of perception and inference arrived at by one's own self can be communicated to others through words.
प्रत्यक्षप्रतिपन्नार्थप्रतिपादि च यद्वचः ।
प्रत्यक्षं प्रतिभासस्य निमित्तत्वात्तदुच्यते ॥ १२ ॥
यद्वचः प्रत्यक्षप्रतिपन्नार्थप्रतिपादि साक्षात्कारिज्ञानगोचरकथनचतुरं तत् प्रत्यक्षमुच्यते । वचनं कुतः प्रत्यक्षमित्याह । प्रतिभासस्य निमित्तत्वात् प्रतिपाद्यप्रत्यक्षप्रकाशहेतुत्वाद् उपचारेण उच्यते ।। १२ ।।
12. A statement expressive of the object ascertained by perception is also called perception: it is so called being the cause of the object's manifestation.
As the result of perception can be communicated to others through word, the word itself is figuratively called perception. For instance, the deposition of a witness is taken by the judge as equivalent to perception, though in truth the judge has not perceived the fact deposed to.
साध्याविनाभुवो हेतोर्वचो यत् प्रतिपादकम् । परार्थमनुमानं तत् पक्षादिवचनात्मकम् ॥ १३ ॥
पक्षो वक्ष्यमाणलक्षणः स आदिर्येषां हेतुदृष्टान्तोपनयनिगमादीनां तानि तथा तेषां वचनानि प्रतिपादका ध्वनयः तान्येवात्मस्वरूपं यस्य तत्पक्षादिवचनात्मकं न तु च हेतुप्रतिपादकं वचः परार्थमनुमानमित्यभिधाय तत्पक्षादिवचनात्मकमिति वदतः पूर्वापरव्याहता वाचोयुक्तिः । नैतदस्ति । एवं मन्यते । नैकः प्रकारः परार्थानुमानस्य किं तर्हि यथा परस्य सुखेन प्रमेयप्रतीतिर्भवति तथा यत्र सः प्रत्ययायनीयः तत्र दशावयवसाधनं प्रतिपादनोपायः तद्यथा पक्षादयः पञ्च तच्छुद्धयश्च ।। १३ ।।
13. A statement expressive of the reason (i.e., mark or the middle term called hetu) which is inseparably connected with that which is to be proved (i.e, the major term called sādhya) having been composed of the minor term (called paksa signifying a side or place), etc., is called an inference for the sake of others (pararthānumāna).
* In an " inference for the sake of others” the minor term (paksa), etc., must be explicitly set forth. The major term (sādhya) is that which is to be proved. The middle term or reason (hetu, linga or sadhana) is that which cannot exist in connection with the major term (sādhya or lingi). The minor term, locus or abode (paksa), is that with which the reason or middle term ( hetu ) is ccnnected, and whose connection with the major term (sādhya) is to be proved.