Nyayavatara and Nayakarnika

Author(s): Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal

Page 113

2
Nyāyāvatāra: 2, 3.
differentiate such kinds of false knowledge from Pramāṇa (valid knowledge), the phrase "without obstruction" has been used.
Pramāņa (valid knowledge) is divided here into pratyakṣa (direct knowledge) and parokṣa (indirect knowledge), including in the latter anumāna (inference) and sabda (the verbal testimony). This division contravenes the conclusion of Cārvāka that there is only one pramāņa viz., pratyakṣa (perception or direct knowledge), for pratyakṣa cannot be established as a pramāṇa except through the medium of the parokṣa (indirect knowledge). It also sets aside the view of the Saugatas (Buddhists) who divide pramāņa into pratyakṣa (direct knowledge or perception) and anumāna (inference), without any notice of sabda (the verbal testimony).
प्रसिद्धानि प्रमाणानि व्यवहारश्च तत्कृतः । प्रमाणलक्षणस्योक्तौ ज्ञायते न प्रयोजनम् ॥ २ ॥
2. Pramāņas and the practical use made of them are well known: there appears no necessity for giving any definition of the pramāņas.
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 pramāṇa (valid knowledge).
प्रसिद्धानां प्रमाणानां लक्षणोक्तौ प्रयोजनम् । तद्व्यामोहनिवृत्तिः स्याद् व्यामूढमनसामिह ॥ ३॥