Essay name: The Navya-Nyaya theory of Paksata (Study)
Author:
Kazuhiko Yamamoto
Affiliation: Savitribai Phule Pune University / Department of Sanskrit and Prakrit Languages
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 鈥減aksa鈥� originally meant a subject or proposition but evolved to signify a key logical term, representing the subject of an inference or the locus of inference.
Section 1 - History and Development of the Concept of Paksata
8 (of 69)
External source: Shodhganga (Repository of Indian theses)
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. CONFIRMATORY COGNITION (PAR膧MARSA)
The instance of smoke and fire on the mountain, seeing a smoke on
the mountain is an experience or a perception of a mark
(lingadarsana). After one moment, we recollect where there is a
smoke there is a fire. That is the remembrance of pervasion
(vyaptismarana). After two moments from the first knowledge i. e.
the perception of mark, we confirm that the pervaded is on the
mountain. This knowledge is a confirmatory cognition (par膩marsa).
After three moments from the first, we get a knowledge that fire
the mountain and that is called inferential cognition
(anumiti). Navyanaiyayika is of the opinion that knowledge
continues for three moments. Before perceiving the mark, we must
experience the pervasion. That is, before we see the smoke on the
mountain, we must experience fire with smoke in the kitchen or
is on
some other place, otherwise, the remembrance of pervasion will
not take place.
The confirmatory cognition is a knowledge which connects
the pervaded and the locus of inference. Therefore, the
confirmatory cognition is called an intermediate operation
(vyapara). But the Mimamsa school does not believe in
confirmatory cognition because of the logical economy.
1 2
1. vy膩p膩ras tu par膩marsah... (NSM: 218). Cf. (Wada 1990:
29).
2. nanu
cen na (BhP: 223).
tatra visistaj帽anakalpane gauravac ceti
