Tarka-Saṃgraha / 44. Inference

44

Tarka-Saṃgraha (तर्क-संग्रह)

अनुमितिकरणमनुमानम् । परामर्शजन्यं ज्ञानमनुमितिः । व्याप्तिविशिष्टपक्षधर्मताज्ञानं परामर्शः । यथा वह्निव्याप्यधूमवानयं पर्वत इति ज्ञानम् । तज्जन्यं पर्वतो वह्निमानिति ज्ञानमनुमितिः । यत्र यत्र धूमस् तत्र अग्निरिति साहचर्यनियमो व्याप्तिः । व्याप्यस्य पर्वतादिवृत्तित्वं पक्षधर्मता anumitikaraṇam anumānam | parāmarśajanyaṃ jñānam anumitiḥ | vyāptiviśiṣṭapakṣadharmatājñānaṃ parāmarśaḥ | yathā vahnivyāpyadhūmavān ayaṃ parvata iti jñānam | tajjanyaṃ parvato vahnimān iti jñānam anumitiḥ | yatra yatra dhūmas tatra agnir iti sāhacaryaniyamo vyāptiḥ | vyāpyasya parvatādivṛttitvaṃ pakṣadharmatā

The line

Inference is the instrument of inferential knowing. Inferential knowing is the knowing born of the consideration. The consideration is the knowing of the subject's property as qualified by the pervasion, as the knowing that this mountain has smoke pervaded by fire. From that is born the knowing that the mountain has fire, and that is the inferential knowing. Pervasion is the rule that where there is smoke there is fire. The property of the subject is the pervaded thing's occurring on the mountain and the like.

नेपालीमा

अनुमान अनुमिति ज्ञानको करण हो, र अनुमिति परामर्शबाट जन्मेको ज्ञान हो। परामर्श व्याप्तिले विशेषित पक्षधर्मको ज्ञान हो, जस्तै यो पर्वतमा आगोले व्याप्त धुवाँ छ भन्ने ज्ञान, त्यसबाट पर्वतमा आगो छ भन्ने ज्ञान जन्मिन्छ र त्यही अनुमिति हो, व्याप्ति जहाँ धुवाँ छ त्यहाँ आगो छ भन्ने नियम हो, र पक्षधर्म व्याप्य कुराको पर्वत आदिमा रहनु हो।

Where it sits

Nyāya (न्याय) 1.1.5 divides inference into three by the direction of the reason: from cause, from effect, and from a general seeing. The primer's division, at 45 and 48, is the later one: for oneself or for another, and the three marks by how the pervasion is taken. Inference in the pramāṇa (प्रमाण) book is where vyāpti (व्याप्ति) and pakṣadharmatā (पक्षधर्मता) are set out across the schools. The five members of the statement for another person are 46.

Split: anumiti-karaṇam (अनुमिति-करणम्) + anumānam (अनुमानम्) + parāmarśa-janyam (परामर्श-जन्यम्) + jñānam (ज्ञानम्) + anumitiḥ (अनुमितिः) + vyāpti-viśiṣṭa-pakṣa-dharmatā-jñānam (व्याप्ति-विशिष्ट-पक्ष-धर्मता-ज्ञानम्) + parāmarśaḥ (परामर्शः) + yathā (यथा) + vahni-vyāpya-dhūmavān (वह्नि-व्याप्य-धूमवान्) + ayam (अयम्) + parvataḥ (पर्वतः) + iti (इति) + jñānam (ज्ञानम्) + tat-janyam (तत्-जन्यम्) + parvataḥ (पर्वतः) + vahnimān (वह्निमान्) + iti (इति) + jñānam (ज्ञानम्) + anumitiḥ (अनुमितिः) + yatra yatra (यत्र यत्र) + dhūmaḥ (धूमः) + tatra (तत्र) + agniḥ (अग्निः) + iti (इति) + sāhacarya-niyamaḥ (साहचर्य-नियमः) + vyāptiḥ (व्याप्तिः) + vyāpyasya (व्याप्यस्य) + parvata-ādi-vṛttitvam (पर्वत-आदि-वृत्तित्वम्) + pakṣa-dharmatā (पक्ष-धर्मता)