Nyayavatara

Author(s): Satish Chandra Vidyabhushan
Publisher: ZZZ Unknown

Page 16

NYAYAVATARA.
knowledge from prama?a (valid knowledge), the phrase "without obstruction” has been used,
Pramana (valid knowledge) is divided here into pratyaksa (direct knowledge) and paroksa (indirect knowledge), including in the latter anumana (inference and sabda (the verbal testimony). This division contravenes the conclusion of Cârvaka that there is only one pramina, viz., prutyuksa (perception or direct knowledge), for, pratyakşa cannot be established as a pramå ra, except through the medium of the parokşa (indirect knowledge). It also sets aside the view of the Saugatas (Buddhists) who divide pramcra into pratyakşa (direct knowledge or perception) and anumâna (inference), without any notice of subda (the verbal testimony).
प्रसिद्धानि प्रमाणानि व्यवहारश्च तत्कृतः। प्रमाणलक्षणस्योक्तौ ज्ञायते न प्रयोजनम् ॥२॥
2. Pramânas and the practical use made of them are well known : there appears no necessity for giving any definition of the pramânas.
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 लक्षणाक्तौ प्रयोजनम् । तद्व्यामोहनिवृत्तिः स्याद् व्यामूढ़मनसामिह ॥ ३॥
3. The necessity here for giving the definition of the well-known pramânas is to remove the stupidity froin the mind of stupid people.
Pramâra (valid knowledge), though well-known, is explained here to warn the foolish people from taking false knowledge as true.