Nyaya Ratnamala of Parthasarathi Misra 2.3.p20

2.3.p20

tadayamatra parvottarapakṣasaṃkṣepaḥ| ghaṭādaghaṭācca ghaṭajñānadarśanānna tanmātreṇa ghaṭo niścetuṃ śakyate tenārthakriyādarśanādeva taddhetubhūtaghaniścayapusaraṃ pūrvasya ghaṭajñānasya ghaṭādutpattirniścetavyā arthakriyājñānatantvavyabhicārātsvataḥ prāmāṇyamarthakriyāyāṃ niścāyayacchaknoti pūrvajñānasya prāmāṇyaṃ niścāyayitum| tathā jñānātantarasaṃvādo'pi nārthatathātvābhāve ghaṭata iti tato'pyarthatathātvaniścayaḥ| tathā guṇavatkāraṇajanyaṃ vijñānaṃ yathārthameva bhavatīti kāraṇaguṇāvadhāraṇādapi śakyate'rthasya tathābhāvo niścetum| tasmātparata eva jñānasya prāmāṇyaniścayo na svatastasyārthatathātvalakṣaṇaṃ prāmāṇyaṃ niścetuṃ śakyam anaikāntikatvāt, anikiñca niścayaprāgabhāvo na doṣajñānena śakyate janayituṃ niścayastu vastutvācchakyate guṇajñānādinā janayitum|tasmātparataevārthatathātvarūpaprāmāṇyaṃ niścīyataiti pūrvaḥ pakṣaḥ|

Therefore, this is the summary here of the prima facie view and the established conclusion: Since the cognition of a pot is seen [to arise] both from a pot and from a non-pot, a pot cannot be ascertained by that alone; therefore, only by the perception of pragmatic efficacy, preceded by an ascertainment of the pot that causes it, must the previous pot-cognition's arising from a pot be ascertained. The cognition of pragmatic efficacy, because of its invariable nature, possessing intrinsic validity, is able to ascertain the validity of the previous cognition by ascertaining the pragmatic efficacy. Likewise, agreement with another cognition also cannot occur in the absence of the object being as it is; hence from that too there is ascertainment that the object is as it is. Likewise, since a cognition produced by a cause endowed with excellence is certainly faithful to reality, the fact of the object being as it is can also be ascertained from the determination of an excellence in the cause. Therefore, the ascertainment of a cognition's validity is only extrinsic, not intrinsic; its validity characterized as the object being as it is cannot be ascertained [intrinsically] because it is not invariable. Moreover, the antecedent non-existence of certainty cannot be produced by the cognition of a defect, whereas certainty, being an existing thing, can be produced by the cognition of an excellence, etc. Therefore, validity in the form of the object being as it is is ascertained only extrinsically: this is the prima facie view.