Nyāya Sūtras 78.5

78.5

gurutvaparimāṇajñānasādhanaṃ tulā pramāṇam, jñānaviṣayo guru dravyaṃ suvarṇādi prameyam/ yathā suvarṇādinā tulāntaraṃ vyavasthāpyate tadā tulāntarapratipattau suvarṇādi pramāṇam tulāntaraṃ prameyam iti/ evam anavayavena tantrārtha uddiṣṭo veditavyaḥ/ ātmā tāvad upalabdhiviṣayatvāt prameye paripaṭhitaḥ, upalabdhau svātantryāt pramātā/ buddhir upalabdhisādhanatvāt pramāṇam, upalabdhiviṣayatvāt prameyam; ubhayābhāvāt tu pramitiḥ/ evam arthaviśeṣe samākhyāsamāveśo yojyaḥ/ tathā ca kārakaśabdā nimittavaśāt samāveśena varttanta iti/

A balance, being the means of knowing the measure of weight, is a means of valid cognition; the heavy substance that is the object of knowledge, such as gold, is an object of valid cognition. When another balance is adjusted by means of the gold or the like, then, in the apprehension of the other balance, the gold or the like is the means of valid cognition, and the other balance is the object of valid cognition. In this way, the meaning of the treatise is to be understood as indicated without remainder. The self, first of all, is enumerated among objects of valid cognition because it is an object of apprehension; it is the cognizer because of its independence in apprehension. Cognition is a means of valid cognition because it is a means of apprehension; it is an object of valid cognition because it is an object of apprehension; but in the absence of both, it is valid cognition. Thus the concurrence of designations should be applied to specific entities. And in this manner, words expressing grammatical roles apply concurrently depending on the occasion.