[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Exegesis of the Vedic ritual (Pūrvamīmāṃsā)](https://indike.org/pramana/in.darsana.mimamsa) › [Kumārila's school](https://indike.org/pramana/in.darsana.mimamsa.bhatta) › [Nyāyaratnamālā](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala) › [English (machine translation)](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt) › 4.4.p19 # Nyaya Ratnamala of Parthasarathi Misra 4.4.p19 English (machine translation) 4.4.p19 - **Language:** English ### [4.4.p19](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt.4.4.p19) By the words 'of whatever sort' and 'of such a sort', it is shown that a form deficient compared to the form observed in the example is neither a sign nor a possessor of a sign. For ordinary people do not infer fire from doves and the like merely through the quality of whiteness, without the presence of smokiness. Nor does an altered grass-product observed in frost, which is not invariable with hot fire, cause one to infer an un-hot fire when the heat is sublated due to contradiction with the coldness apprehended by perception. And the course of means of valid cognition must be followed by examiners in accordance with ordinary life, not in contradiction with it. Thus, by this, it is shown that all non-instigating reasons are fallacious. A form over and above that, however, must be accepted intact. Therefore, the coexistence of the state of being harm with the state of being demerit is apprehended when accompanied by the state of being prohibited, as in the killing of a Brahmin and the like; hence harm without the state of being prohibited is seen to have coexistence with demerit in approaches to a teacher's wife and the like, so it is an inferential indicator. Just as the pupil engaged in duties such as study is observed to have coexistence with the teacher repeatedly, one cannot infer a teacher merely by \[the presence of\] a pupil alone. Likewise, the coexistence of the dark complexion of Devadatta's sons is caused by the particular foods, drinks, and so on consumed at the time of embryonic development; in the absence of that, one cannot infer the dark complexion of another son of his by the mere fact of being Devadatta's son. By this, the inference that slender plants, trees, and the like, through their being qualified by spatial arrangement, have an agent who possesses perceptual apprehension, like a pot and the like, is refuted. To explain: in those cases where - [Previous: 4.4.p18](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt.4.4.p18) - [Next: 4.5](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt.4.5) - [Up: 4.4](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt.4.4) ## Other recensions (1) - [English (machine translation) (mt)](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt*mt.4.4.p19) — English, machine translation ## Linked texts (1) - [Nyāyaratnamālā](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala.4.4.p19) — Pārthasārathi Miśra, Sanskrit --- Source: [https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt.4.4.p19](https://indike.org/pramana/in.darsana.mimamsa.bhatta.nyayaratnamala~en-mt.4.4.p19) · Pramāṇa