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TEXT-54: prabhakaras tu vinapy anumitsam kvacit, paramarsanumit ipravahasyaviralalagnasyanubhavika tvat, kalabhedakalpanayam¹ manabhavac manabhavac ca, paksata nanumitihe tuh. pararthanumane tu siddhasadhanam arthantaravidhaya dusanam ity ahuh. 2 167 VARIANTS: 1. TCD, Tattvacintamani-didhiti-prakasa, Jagadisi, Paksata-prakarana, and Gadadhari add ca manabhavat. 2. Gadadhari adds ity anumanac intamanididhitau am samaptam. Tattvacintamani-didhiti-prakasa adds iti srimadraghunathapaksatanirupanam samaptam. siromanikrtayam didhitau anumanakhanda paksataprakaranam samaptam. Paksata-prakarana adds iti paksatadidhitih. TRANSLATION: The Prabhakaras hold that since even if there is no desire to to infer, in some cases, the continuance of chain of

the case of inference confirmatory cognition and inferential cognition is experienced, and since there is is no ground to think of different times, the subjectness cannot be a cause of inferential cognition. But in of inference for other's sake (pararthanumana), it is pointed out in the case of the "arthantara" (i. e. trying to establish something which is not required to establish) that to establish an established thing is a fault. NOTES: Here, Prabhakara Mimamsa's view is referred to. The Prabhakara school states states that the subjectness cannot be a cause of inferential cognition, because of two reasons: (1) an inferential cognition can arise without desire to infer, and (2) to think of different time to the inferential cognition has no ground. Bhavananda explains "the different times" (kalabheda) of another inferential cognition after the destruction of an inferential cognition. (ekanumitinasanantaram evaparanumitir ity atraha kalabhedeti.) (Tattvacintamani-didhiti-prakasa: 943, 3). That is, That is, the Prabhakara school states that to think of another inferential cognition has no reason. And also the Prabhakara school states that to establish an established thing (siddhasadhana) and to establish non-required thing (arthantara) are faults in the inference for others (pararthanumana). It is not clear where Raghunatha cites this sentence from. Krsnavallabha states the Prabhakara school's criticism: it is established by perception that quality or substance which is established to be not separated (ayutasiddha)

is of the self linking relation. (mimams akah ayutasiddhayor gunadravyayoh svarupasambandhas tu pratyaksasiddha eva.) (Nyayasiddhanta-muktavali: 55, 32 f.). Visvanatha also discusses this problem as follows: It cannot be argued that there will be a defect of establishing an already established thing (siddhasadhana) or establishing non-required thing (arthantara), because one inherence relation is established, for to think of many self linking relation is cumbersomeness. And it is not wrong that the knowledge "wind has color" arises when the inherence is one, because there is no color even though there is the inherence of color. svarupasambandhena siddhasadhanam arthantaram va. (na ca anantas varupanam sambandhatva kalpane gauraval laghavad ekasamavayasiddhih. na ca samavayasya ekatve vayau rupavattabuddhiprasangah, tatra rupas amavayasattve 'pi rupabhavat.) (Nyayasiddhanta-muktavali: 55, 2 to 56, 2). "To establish an already established thing" (siddhasadhana) is a fallacy in the inference for other's sake (pararthanumana) but not in the inference for its own sake (svarthanumana). Therefore, the Prabhakara school states "but in the inference for other's sake" (pararthanumane tu) in text-54. Sriharsa also discusses about this problem in his Khandanakhandakhadya as follows: To establish an established thing is not a defect in the inference for its own sake, therefore, the state of being a property of subject (paksadharmata) cannot be a cause of inferential cognition in

general. (siddhasadhanam ca na svarthanumane dosa iti nanumitimatrahe tunivesani seti). (Khandanakhandakhadya: 339, 1 f.). Cf. (Gangopadhyay 1984: 68 and 100). But Gangesa does not think that "to establish an established thing" (siddhasadhana) has logical error. An established thing cannot be established again, but when there is a desire to establish, it is possible to establish an already established thing again. Cf. Gangesa's definition of subjectness in text-6 of Tattvacintamani "To establish non-required thing" (arthantara) is one kind of 22 grounds for defeat (nigrahasthana). Vide Gautama's sutra, 5-2-7, i. e. prakrtad arthad apratis amb adhartham arthantaram. (Nyayasutra: 1176, 1). Cf. (Vidyabhusana 1921: 86 f.). Gadadhara explains it by saying that there is no expectancy in the object of the established thing (arthantareti siddhe 'r the akanksavirahad iti bhavah.) (Gadadhari: 1176, 7 f.). With regard to the inherence (samavaya) and the self linking relation (svarupasambandha), cf. (Matilal 1968: 42 f.).