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
19 (of 96)
External source: Shodhganga (Repository of Indian theses)
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TCD 93 NOTES: An inferential cognition (anumiti) is an effect
(karya) and both a pervasion (vyapti) and subjectness
(paksadharmata) are the causes (k膩ra峁嘺). Here, the anuk奴la means
janaka. With regard to anukula, cf. (Guha 1968: 67f) and to
anugama,
cf.
(Matilal 1968: 83f) and (Guha 1968: 209ff).
Mathuranatha replaces laksana with atmaka in his Rahasya and
this sentence as follows: vyaptipaksadharmatayor
anumityatmakaikakaryanukulatvam eva sangatir iti sucitam.
407, 9f.).
(TCR:
TEXT-2:
samsayayogyatam nirasyati, nap墨ti.
sadhakabadhakam膩ne siddhibadhau. kevalanvayini ca
paksanisth膩bh膩vapratiyogitvadhir eva sulabho b膩dhah鹿.
VARIANT: 1. TCD reads 'badhah for badhah.
TRANSLATION: (Gangesa) rules out the compatibility
(yogyata) of doubt, "and not etc.". The supportive evidence
(sadhakamana) means the cognition of probandum (siddhi) and the
rejective evidence (badhakam膩na) means the cognition of the
absence of probandum (badha). In the case of universally present
(kevalanvayin), the knowledge (dhi) of the counterpositiveness of
an absence which exists in the subject will be the easy (sulabha)
cognition of absence of probandum (badha).
NOTES:
Jagadis a comments "sulabho" as follows:
"In the case of the inference 'the mountain is expressible
because it is knowable', the probandum (sadhya) is the
universally present entity. Here too, it is possible to have
