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 2 - The Paksata: Sanskrit Texts, English Translation, and Notes
12 (of 96)
External source: Shodhganga (Repository of Indian theses)
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TC - 86 elephant is already perceived. "
"
(NS:
NOTES: Gangesa mentions Vacaspati Misra I. This quotation
is from the Nyayavarttikatatparyat墨k膩 i. e.: "na hi pratyaksena
karini drste 'pi c墨tk膩re峁嘺 tam anumimate prek峁vanta iti.
37). On the surface, Vacaspati's statements may appear to be
contradictory because one statement tells that we can infer an
already known object by perception and another says that we
cannot infer an already known object by perception. But if one
accepts the present definition, one can infer an object even if
that is known by perception provided there is desire to establish
an inference.
TEXT-5c: anumits膩 tadvirah膩bhyam tad upapatter iti cen na.
sandehavat paramarsapurvam sisadhayisaya apy abhavad, yogyat膩y膩s
canirupa峁嘺t sisadhayisavirahe 'pi ghanagarjitena megh膩num膩n膩t,
蝉惫补办补谤补苍补诲丑颈苍补迟谤迟颈测补濒颈苍驳补辫补谤补尘补谤蝉补产补濒别苍补苍补辫别办蝉颈迟腻苍耻尘腻苍补诲补谤蝉补苍腻肠
ceti. 1
VARIANTS:
TCR adds iti srimadgahgesopadhy膩yaviracite
tattvacint膩ma峁嘺u anumanakhyadvitiyakhande paksat膩p奴rvapak峁岣�.
TCDJ (2) adds iti mulapaksatapurvapak峁岣�.
TRANSLATION: It is not correct to hold that it (i. e. the
can be
two statements of Vacaspati (vacaspativacanayor))
explained (without contradiction) by (accepting) a desire to
infer (anumitsa) and its absence, because like a doubt
(sandeha) a desire to establish also disappears before a
confirmatory cognition, and because a compatibility (yogyata) is
also not explained yet, for even in the absence of a desire to
