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
73 (of 96)
External source: Shodhganga (Repository of Indian theses)
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TCD 147 100, 24-27).
TEXT-34a: tan na. sadhakam膩nam hi鹿 siddhisvarupayogyam
tadupahitam tatsamagr墨 v膩.
VARIANT: 1. TCDG and TCDP read sadhakam hi manam for
sadhakamanam hi.
TRANSLATION: But it is not correct, because what should be
the meaning of the supportive evidence (sadhakamana) ? Does it
me an a qualified by itself of the cognition of probandum ? Or,
whatever is associated with it (=siddhi) ? Or,
(=siddhi) ? Or,
its (=siddhi)
causal factors ?
NOTES: Raghunatha rejects Yajnapati's idea. And he suggests
three alternatives of the meanings of the supportive evidence
(sadhakamana).
TEXT-34b: nadyah. caksuradisattve vinanumitsam
anumityabhavaprasangat.
VARIANT:
for vinanumitsam.
1 TCD, TCDJ (1), and TCDJ (2) read vinanumiticcham
TRANSLATION: The first alternative is not correct, because
with reference to contact with eyes etc., if there is no desire
to infer, the inferential cognition will not arise.
NOTES: Raghunatha rejects the first alternative whose idea
is that the supportive evidence (sadhakamana) is the cognition of
probandum (siddhi). When there is a perception and there is no
desire to infer, an inferential cognition does not arise, because
there is the cognition of probandum (siddhi) and there is no
