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
30 (of 96)
External source: Shodhganga (Repository of Indian theses)
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TCD 104 prakarikanumitivisayinIccha), therefore, an inferential cognition
does not arise from a desire "let there arise a cognition of
something" (yat kimcid goracanumitir jayatam iccha). Vide
Bhavananda's commentary, i. e:
i. e
Inferential cognition "fire on the
mountain" is experienced when there is a desire "let there arise
a cognition of some thing" where there is an absence of causal
factors of inferential cognition in a content of a confirmatory
cognition which is pervaded by a perception "fire in on the
mountain" and which is on the basis of collection of causes.
(yatra parvate vahnipratyaksam tadvyapyaparamarsas ca
samuhalambanatma, visayantare canumitisamagryabhava岣�, tatra
yat kimcid gocaranumitir jayatam itIcchasattve 'pi parvate
vahnyanumitir anubhavasiddha.) (TCDP: 885, 7-9).
The "collection" (samudaya) is a collection of an element
of a qualifier of sadhakapram膩na i. e. siddhi. And the element is
an absence of each desire. Therefore, there is no problem even if
the desires are not gathered in one, because each desire can be a
producer of inferential cognition.
Visvanatha cites the Raghunatha's sentence as follows:
y膩drsay膩drsasis膩dhayi峁Ｄ乻attve siddhisattve yallingak膩numitis,
迟补诲谤蝉补迟补诲峁泂补蝉颈蝉腻诲丑补测颈蝉补惫颈谤补丑补惫颈蝉颈蝉迟补蝉颈诲诲丑测补产丑补惫补蝉
tallingakanumitau paksata.
(NSM: 250, 2f.).
Gaga Bhatta cites this discussion as follows:
yadrsayadrsecch膩sattve 'numiti岣� s膩 s膩 vivak峁t膩. (Bhatta-
cintamani: 27, 30f.), and also cites Bhavananda's sentence as
