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Laxmesh V. Joshi
words to the definition is al nitted, then, in the present case, even the miation of the word 'pūrvaka' (i. e. 'preceded by') in 'tat-pūrvakam' becomes redundant. Consequently the word 'tat' (that) alone, along with the necessary under-stood words would suffice to constitute the definition of infereac: (viz. tad apmācam)36 !
It is very interesting to observe here the fact that Bhājarvjña, though being a staunch Naiyāyika, 37 completely rejects the interpretation of 'tatpurvakam' given by his predecssors, Vätsyāyana and Uddyotakara in general and Jayanta Bhatta in particular.
Then, Bhāsarvajña himself offers the interpretation of 'tat pūrvakam' in the Nyāyabhūşana.38 According to him, the mention of 'at-pūrvakam' in th: Nyāyasūtra is meant only to corroborate the definition of infere. nce adopted by the Naiyāyikas, and to repudiate the definitions of inference accepted by the Sāṁkhya and others. He then proceeds to elaborate to prove how the above-said purpose of the mention of 'tatpūrvakam', is fulfilled.39
In connection with this, one may raise a question : If even the term tat-pūrvakam' (-leave aside the remaining portion of the Nyāyasūtra-) is not admitted as the definition of inferecee, then which the Njāyasūtra that defines inference 240
In reply to this Bhāsarvajña says that the word aaumāna' itself, mentioned in the relevant Nyā asūtra, along with its derivative meaning is sufficient to constitute the definition of infererece. In order to support his view, the Bhūşāņakāra cites an example of the Nyāyasūtra (1.1.3),41 in which the term pramāṇāni (instruments of cognition) is used, but nowhere in the text of the Nyāyasūtra, the category 'pramāna' is defined.
In the Nyayabhāşya, the category 'pramāna' is defined and explained : "That the prapāņas are means of cognising things is indicated by the literal signification of the coustituep: factors of the name 'pramāņa' consisting as it does of the root mā' with the preposition 'pra' and the instrumental verbal affix lyut, its literal sginification comes to be ‘pramiyate agena', that by the instrumentality of which things are rightly cogaiscd', and the names of the particular framāṇas also are similarly explained" (anumāpa-numiyate anena etc.).42
3 Keeping in view such explanations, given by Vätsyāyana and others, Bhäsarvajňa says that the word 'pramāņa' itself along wish its derivative
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