Fwd: The pramANa paddhati of jayatIrtha on sambhava, parisheshha,tAtparyaliN^gas and aitihya

 
 
    बहुलज्ञानेऽल्पज्ञानं सम्भवः । यथा शतमस्तीति ज्ञाने पञ्चासज्ज्ञानम् । तदप्यनुमानमेव । देदत्तः पञ्चाशद्वान् । शतवत्त्वात् । यथाऽहमिति प्रयोगसम्भवात् ।
 
   sambhava:
 The cognition of ' some ' from the knowledge of ' many ' is called sambhava (PROBABILITY) e.g. the cognition of the existence of 50 (fifty), from the knowledge of the existence of 100 (hundred).
                         This can be shown as an instance of inference:
                               devadatta has fifty rupees because he has a hundred rupees.
                               Wherever there is a hundred rupees, fifty rupees is included, as in a bank. 
 
   प्रसक्तप्रतिषेधे परिशिष्यमाणे बुद्धिः परिशेषः । यथा देवदत्तयज्ञदत्तावेताविति ज्ञाने सत्येकस्मिन्नायं यज्ञदत्त इति प्रतिषेधे देवदत्तबुद्धिः । इयमनुमानजन्या । अयं देवदत्तः  । देवदत्तयज्ञदत्तयोरन्यतरत्वे सत्ययज्ञदत्तत्वात् । व्यतिरेकेण यज्ञदत्तवदिति प्रयोगोपपत्तेः । उपक्रमादीन्यप्यनुमानान्येव । अनिर्दिष्टप्रवक्तृकं प्रवादपारम्पर्यमैतिह्यम् । यथाऽत्र वटे वैश्रवणोऽस्तीति वाक्यं तदागम एव । एवमन्यान्यपि प्रमाणान्युक्तेष्वेवान्तर्भअव्यानि ।
    parisheshha(remainder proof):
   The cognition of the remainder, through the denial of some of the possible alternatives is calle parisheshha e.g. in the cognition, these two are devadatta and yajJNadatta, we have the cognition that the other is devadatta. This is also a case of inference. It takes the following form:
  This is devadatta because being one of two, devadatta and yajJNadatta, he is not yajJNadatta.
                  Wherever there is the non - existence of devadatta there is the non - existence of the component of the hetu viz. the absence of both, negatively like yajJNadatta.
   The tAtparyaliN^gas(determinative marks of purport):
                 The harmony of the initial and concluding passages and such other determinative marks of purport get subsumed under inference.
           aitihya:
   All unknown author's utterences handed down from generation to generation is called tradition, e.g. in this banyan tree, there is a ghost. This is a clear case of verbal testimony. 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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