Sarvadarshanasangraha 11.9-16

11.9

tac caturvidhaṃ pratyakṣānumānopamānaśabdabhedāt/

And that is of four kinds, through the division into perception, inference, comparison, and verbal testimony.

"Proof" is fourfold, as being divided into perception, inference, analogy, and testimony. The "thing to be proved" [or the "object of right notion"] is of twelve kinds, viz., soul, body, the senses, their objects, understanding, mind, volition, faults, transmigrations, fruit, pain, and final liberation. "Doubt" is a knowledge whose nature is uncertainty; and this is threefold, as being caused by the object's possessing only qualities which are common to other things also, and therefore not distinctive,—or by its possessing only irrelevant qualities of its own, which do not help us in determining the particular point in question,[5]—or by conflicting testimony. The thing which one proposes to one's self before proceeding to act, is "a motive" (prayojana); this is twofold, i.e., visible and invisible. "An example" is a fact brought forward as a ground for establishing a general principle, and it may be either affirmative or negative.[6] A "tenet" (siddhānta) is something which is accepted as being authoritatively settled as true; it is of four kinds, as being "common to all the schools," "peculiar to one school," "a pregnant assumption" [leading, if conceded, to a further conclusion], and "an implied dogma" (i. 26-31). The "member" (of a demonstration) is a part of the sentence containing an inference for the sake of another; and these are five, the proposition, the reason, the example, the application, and the conclusion (i. 32-38). "Confutation" (tarka, i. 39) is the showing that the admission of a false minor necessitates the admission of a false major[7] (cf. Sūt. i. 39, and iv. 3); and this is of eleven kinds, as vyāghāta, ātmāśraya, itaretarāśraya, &c.

11.10

pramāyāṃ yad dhi pratibhāsate tat prameyam/ tac ca dvādaśaprakāram — ātmaśarīrendriyārthabuddhimanaḥpravṛttidoṣapretyabhāvaphala-duḥkhāpavargabhedāt/

Whatever appears in true cognition is the object of valid cognition. And that is of twelve kinds, through the division into: self, body, sense organ, object, intellect, mind, activity, defect, rebirth, fruition, pain, and final release.

11.11

anavadhāraṇātmakaṃ jñānaṃ saṃśayaḥ/ sa trividhaḥ/ sādhāraṇadharmāsādhāraṇadharmavipratipattilakṣaṇabhedāt/

Doubt is cognition of an indecisive nature. It is of three kinds, through the division characterized by common properties, unique properties, and conflicting assertions.

11.12

yam adhikṛtya pravartante puruṣās tat prayojanam/ tad dvividham/ dṛṣṭādṛṣṭabhedāt/

Purpose is that with reference to which people act. It is of two kinds, through the division into seen and unseen.

11.13

vyāptisaṃvedanabhūmir dṛṣṭāntaḥ/ sa dvividhaḥ/ sādharmyavaidharmyabhedāt/

An example is the ground for the apprehension of pervasion. It is of two kinds, through the division into similarity and dissimilarity.

11.14

prāmāṇikatvenābhyupagato 'rthaḥ siddhāntaḥ/ sa caturvidhaḥ/ sarvatantrapratitantrādhikaraṇābhyupagamabhedāt/

Established doctrine is a matter accepted as authoritative. It is of four kinds, through the division into doctrine common to all schools, doctrine peculiar to a school, hypothetical doctrine, and accepted doctrine.

11.15

parārthānumānavākyaikadeśo 'vayavaḥ/ sa pañcavidhaḥ/ pratijñāhetūdāharaṇopanayanigamanabhedāt/

A member [of a syllogism] is a constituent part of a sentence of inference for others. It is of five kinds, through the division into proposition, reason, example, application, and conclusion.

11.16

vyāpyāropeṇa vyāpakāropas tarkaḥ/ sa caikādaśavidhaḥ/ vyāghātātmāśrayetaretarāśrayacakrakāśrayānavasthāpratibandhikalpanākalpa-nālāghavakalpanāgauravotsargāpavādavaijātyabhedāt/

Hypothetical reasoning is the superimposition of the pervader through the superimposition of the pervaded. And it is of eleven kinds, through the division into: contradiction, circular argument, mutual dependence, vicious circle, infinite regress, counter-hypothesis, parsimony of hypothesis, extravagance of hypothesis, general rule, exception, and heterogeneity.