Nyayavatara

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

Page 46

न्यायावतारः
साध्यस्यैव पक्षत्वात् सिद्धस्य साधनानहत्वाद् अतिप्रसक्तस्तथाऽक्षलिंगतोऽध्यक्षहेतुभ्यां लोकस्ववचनाभ्यां च बाधितस्तिरस्कृतो यः स पक्षाभासस्तत्र प्रतिपाद्यसिद्धो यथा पौद्गलिको घटः । सौगतं वा प्रति सर्व क्षणिकमित्यादि। प्रत्यक्षबाधितो यथा निरंशानि स्वलक्षणानि परस्परविविक्तौ वा सामान्य विशेषाविति । अनुमानबाधितो यथा नास्ति सर्वज्ञ इति । लोकबाधितो यथा गम्या माता इति । स्ववचनबाधितो यथा न सन्ति सर्वे भावा इति ।। २१ ।।
___21. If that of which the major term or predicate is affirmed is opposed by evidence (linga), the public understanding, one's own statement, etc., we have that which is known as the fallacy of the minor term or thesis (pakşābhāsa) of which there are many varieties.
The semblance or fallacy of the minor term or thesis (pakşābhāsa) arises when one predicates of the minor term (pakşa) that which is yet to be proved to the opponent, or which is incapable of being proved, or when it is opposed to perception and inference, or inconsistent with the public understanding or incongruous with one's own statement, thus (1) "The jar is animate (paudgalika)"-this is a conclusion which is yet
to be proved to the opponent. (2) "Every thing is momentary”--this is a Saugata (Buddhist) doctrine
which, according to the Jainas, is incapable of being proved. (3) "The general (sāmānya) and particular (visesa) things are without
parts, are distinct from each other and are like themselves alone"
this is opposed to perception. (4) "There is no omniscient being" -- this is, according to the Jainas,
opposed to inference. (5) "The sister is to be taken as wife"-this is inconsistent with the public
understanding. (6) “All things are non-existent"-this is incongruous with one's own
statement.
अन्यथानुपपन्नत्वं हेतोर्लक्षणमीरितम् । तदप्रतीतिसन्देहविपर्यासैस्तदाभता ॥ २२ ॥
हेतोर्लक्षणम् असाधारणधर्मरूपं यदीरितं गमितम् अनेकार्थत्वाद्वा धातोः प्रतिपादितं स्वार्थानुमानप्रस्तावे। यदुतान्यथानुपपन्नत्वमिति । तस्य अप्रतीतिरनध्यवसायः, संदेहो दोलायमानता, विपर्यासो वैपरीत्यनिर्णयोऽप्रतीतिश्च संदेहश्च विपर्यासश्चेति द्वन्द्वः । तदाभता हेत्वाभासता ॥ २२ ॥ __22. The reason (i.e., the middle term called hetu) has been defined as that which cannot exist except in connection with the major term (sādhya): the fallacy of the reason (hetvābhāsa) arises from non-conception, doubt or misconception about it (the middle term).