Nyāya Sūtras 82
Nyāyabhāṣya 82
- Language
- Sanskrit
82.3
kvacin nivṛttidarśanād anivṛttidarśanāc ca kvacid anekāntaḥ ||
[The opponent’s argument] is inconclusive, because cessation is seen in some cases and non-cessation is seen in others.
82.4
kecit tu dṛṣṭāntam aparigṛhītaṃ hetunā viśeṣahetum antareṇa sādhyasādhanāyopādadate; yathā pradīpaprakāśaḥ pradīpāntaraprakāśam antareṇa gṛhyate tathā pramāṇāni pramāṇāntaram antareṇa gṛhyata iti/ sa cāyam ---
yathā cāyaṃ prasaṅgo nivṛttidarśanāt pramāṇasādhāyopādīyate/ evaṃ prameyasādhanāyāpy upādeyo 'viśeṣahetutvāt --- yathā ca sthālyādirūpagrahaṇe pradīpaprakāśaḥ prameyasādhanāyopādīyate,
Some, however, adduce an example unsupported by a reason, without a differentiating reason, to establish what is to be proved: ‘Just as the light of a lamp is grasped without the light of another lamp, so the means of valid cognition are grasped without another means of valid cognition.’ And this—just as this undesirable consequence is adduced to establish the means of valid cognition because of the observation of cessation, so it should also be adduced to establish the object of valid cognition, because the reason is non-differentiating. And just as the light of a lamp in the grasping of the form of a pot or the like is adduced to establish the object of valid cognition,
82.5
evaṃ pramāṇasādhāyāpy upādeyo viśeṣahetvabhāvāt, so 'yaṃ viśeṣahetuparigraham antareṇa dṛṣṭānta ekasmin pakṣe upādeyo na pratipakṣa ity anekāntaḥ/ ekasmiṃś ca pakṣe dṛṣṭānta ity anekānto viśeṣahetvabhāvād iti/
so it should also be adduced to establish the means of valid cognition, because there is no differentiating reason. Thus, an example without the support of a differentiating reason, being adduced for one thesis and not for the counter-thesis, is inconclusive. And an example [applied only] to one thesis is inconclusive because there is no differentiating reason.
82.6
viśeṣahetuparigrahe sati upasaṃhārābhyanujñānād apratiṣedhaḥ --- viśeṣahetuparigṛhītas tu dṛṣṭānta ekasmin pakṣe upasaṃhriyamāṇo na śakyo 'nujñātum/ evaṃ ca saty anekānta ity ayaṃ pratiṣedho na bhavati/
pratyakṣādīnāṃ pratyakṣādibhir upalabdhāv anavastheti ced, na saṃvidviṣayanimittānām upalabdhyā vyavahāropapatteḥ --- pratyakṣeṇārtham upalabhe, anumānenārtham upalabhe, upamānenārtham upalabhe, āgamenārtham upalabhe iti, pratyakṣaṃ me jñānam, ānumānikaṃ me jñānam, aupamānikaṃ me jñānam, āgamikaṃ me jñānam iti saṃvidviṣayaṃ saṃvinnimittaṃ copalabhamānasya dharmārthasukhāpavargaprayojanas tatpratyanīkaparivarjanaprayojanaś ca vyavahāra upapadyate, so 'yaṃ tāvaty eva nivartate/
na cāsti vyavahārāntaram anavasthāsādhanīyaṃ yena pratyuktānavasthām upādadīteti//20//
When there is the support of a differentiating reason, there is no negation, because the conclusion is admitted. But an example supported by a differentiating reason, when concluded in one thesis, cannot be denied. And such being the case, this negation ‘it is inconclusive’ does not apply. If it is objected that there is an infinite regress if perception and the others are apprehended through perception and the others; no, because ordinary practice is justified through the apprehension of the object and instrumental cause of cognition: ‘I apprehend the object through perception; I apprehend the object through inference; I apprehend the object through comparison; I apprehend the object through testimony; my cognition is perceptual; my cognition is inferential; my cognition is comparative; my cognition is verbal’—for one who thus apprehends the object of cognition and the instrumental cause of cognition, ordinary practice having as its purpose righteousness, wealth, pleasure, and liberation, and having as its purpose the avoidance of their opposites, is justified; and that ceases precisely at that point. Nor is there any other ordinary practice to be established by an infinite regress, because of which one should resort to the infinite regress that has been answered. ||20
Translations (1)
- English (machine translation) — English, machine translation
Commentaries (2)
- Nyāyavārtikatātparyaṭīkā — Vācaspati Miśra, Sanskrit
- Nyāyavārttika — Uddyotakara, Sanskrit
Linked texts (1)
- Nyāyasūtra — Akṣapāda Gautama, Sanskrit