The Navya-Nyaya theory of Paksata (Study)
by Kazuhiko Yamamoto | 1991 | 35,898 words
This essay studies the Navya-Nyaya theory of Paksata within Indian logic by exploring the Paksataprakarana on the Tattvacintamani of Gangesa Upadhyaya and the Didhiti of Raghunata Siromani. The term “paksa� originally meant a subject or proposition but evolved to signify a key logical term, representing the subject of an inference or the locus of i...
Text 38 (of the Paksata-prakarana on Tattvacintama-nididhiti)
TEXT-38: svanivarttakapratyaks adisamagrisamavahitanyatvadina ca tadrsecchayor anugame tiva gauravam. anyataratvaghatakayor anyonyabhavayor mitho visesanavisesyabhave vinigamakabhavas ca. TRANSLATION: And by being different from that associated with the factors for perceptual cognition etc. which exclude itself (desire), if such two desires are brought together there
TCD will be too much cumbersomeness. With reference to either of the two mutual absences constituting "either-ness", it is difficult 153 to decide which is the qualifier and which is the qualificand. NOTES: Raghunatha states that if the two desires are postulated, it is impossible to decide which is the qualifier and which is the qualificand of the two absences, that is, the absence of a cognition of probandum and the absence of causal factors of perception. Here, "different" (bheda) means mutual absence (anyonyabhava). Cf. Jagad isa's commentary, i. e. anyataratvaghatakayor iti siddhibhedavisistam yatpratyaksasamagribhinnam tadanyatvam pratyaksasamagribhedavisistam yatsiddhibhinnam tadanyatvam va siddhipratyaksasamagryanyataratvam ity atra vinigamakabhavas tatha canumitsavirahavisistatadrsapratyekavacchinnabhavatvena he tutayam avacchedakabhedena karanatadvayam yuktam iti bhavah (Paksata-prakarana: 179, 21 to 180, 6 f.).