Nyayavatara

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

Page 21

NYAYAVATARA.
13
Perception and inference are as much knowledge for one's own self (svartha mtina) as for the sake of others (parartha mâna). They aro 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 । प्रत्यक्ष प्रतिभासस्य निमित्तत्वात्तदुच्यते ॥ 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 the 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 हेतार्वचो यत् प्रतिपादकम् । परार्थमनुमानं तत् पक्षादिवचनात्मकम् ॥१३॥
13. A statement expressive of the reason (2.e., mark or the middle term, called hetu) which is inseparably connected with that which is to be proved (i.c., the major term, called súdhya) having been composed of the minor term (called pakşa, signifying a side or place), etc., is called an inference for the sake of others (parârthânumâna).
In an “inference for the sake of others" the minor term (paksa), etc., must be explicitly set forth. The major term or * proven" (sadlya) is that which is to be proved. The middle term or reason (hetu, linga or sadhana) is that which cannot