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Pancha Avayavas (पञ्चावयवाः) (view source)
Revision as of 19:26, 15 January 2019
, 19:26, 15 January 2019→Pramanas and Avayavas: added content
When the Hetu has been stated per dissimilarity, the Pratijna is in the same form, "Sound is non-eternal", the Hetu being "because it has the characteristic of being a product"; the example of dissimilarity being "such things as the Atma which do not have the characteristic of being a product, are eternal". The Reaffirmation is thus stated as "Sound does not have the characteristic of ''not being a product'' i.e., it is dissimilar from Atma which has the characteristic of not being a product, hence not-eternal. The Final conclusion is thus "therefore, not being a non-product, Sound is non-eternal".(Page No 70 of Reference <ref name=":6" />).
When the Hetu has been stated per dissimilarity, the Pratijna is in the same form, "Sound is non-eternal", the Hetu being "because it has the characteristic of being a product"; the example of dissimilarity being "such things as the Atma which do not have the characteristic of being a product, are eternal". The Reaffirmation is thus stated as "Sound does not have the characteristic of ''not being a product'' i.e., it is dissimilar from Atma which has the characteristic of not being a product, hence not-eternal. The Final conclusion is thus "therefore, not being a non-product, Sound is non-eternal".(Page No 70 of Reference <ref name=":6" />).
Now we proceed to specific purposes served by each of five Avayavas.
== Prayojana of Avayavas ==
Each of the five avayavas have a definite role in establishing the process of reasoning.
* Pratijna serves the purpose of mentioning the relation between the characteristic to be proved and the Subject
* Hetu serves the purpose of stating the fact of a certain characteristic, which is either similar or dissimilar to what is stated in the Udaharana, proving what is to be proved
* Udaharana serves the purpose of indicating the presence of a relation of '''proof and proved'' ', of a common characteristic manifested in two different things
* Upanaya serves the purpose of indicating the coexistence (in the Subject) of the characteristic put forward both in the Subject and the Udaharana
* Nigamana serves the purpose of showing that it is not possible to deny, in regard to the particular characteristic, the relation of '''proof and proved'' ' which has been found, in the Udaharana, to subsist between the two things namely Subject and Udaharana
== Pramanas and Avayavas ==
== Pramanas and Avayavas ==
In every inferential statement, which consists of the five factors, several distinct pramanas commingle and cooperate towards the accomplishment of the statement as inn the following cases -
In every inferential statement, which consists of the five factors, several distinct pramanas commingle and cooperate towards the accomplishment of the statement as in the following cases -
a) In the inference about Shabda, the Pratijna (Sound is non-eternal) comes under Shabda Pramana, verbal cognition and verbal assertion, unless it is heard directly from a Rshi and stands the need of corroboration by Pratyaksha and Anumana pramanas.
a) In the inference about Shabda, the Pratijna (Sound is non-eternal) comes under Shabda Pramana, verbal cognition and verbal assertion, unless it is heard directly from a Rshi and stands the need of corroboration by Pratyaksha and Anumana pramanas.
b) In the statement of Hetu, we have an Anumana pramana being deduced, from the cognition of similarity given by the instances or examples. This is clearly explained in the Bhashya dealing with the Statement of Instance.
b) In the statement of Hetu, we have an Anumana pramana being deduced, from the cognition of similarity given by the instances or examples. This is clearly explained in the Bhashya dealing with the Statement of Instance.
c) The statements of Udaharana represents the Pratyaksha thereby understanding the "unseen" (unknown or uncertain conclusion) from the "seen" (from the perception of the example or illustration).
d) Reaffirmation is in the form of Upamana or Analogy as it is expressed in the form of (comparision) statements like "as that so this" or "this is not as that is"; when there is denial of the analogous character; in which case the reaffirmation is in the form of denial of the contrary character.
e) The final conclusion serves to show how all the factors combined are capable of bringing about the cognition of a single object.
== सङ्ग्रह ॥ Summary ==
== सङ्ग्रह ॥ Summary ==
As a matter of fact, '''Pratijna''' is what is '''yet to be established or proved''' and '''Nigamana''' is what is '''firmly established or proved'''; yet both refer to the same thing. That which appears in the Nigamana ''as proved'' has appeared before in the Pratijna as ''to be proved;'' so there is no incongruity on speaking of the Nigamana (conclusion) as being the Pratijna (proposition).
As a matter of fact, '''Pratijna''' is what is '''yet to be established or proved''' and '''Nigamana''' is what is '''firmly established or proved'''; yet both refer to the same thing. That which appears in the Nigamana ''as proved'' has appeared before in the Pratijna as ''to be proved;'' so there is no incongruity on speaking of the Nigamana (conclusion) as being the Pratijna (proposition).
There is a mutual cooperation also among the five factors
* if there were no Pratijna, there would be no basis on which the statement of Hetu and other factors can proceed.
* If there were no Hetu or reasoning given, the instrumental efficiency towards bringing about cognition cannot be shown, so also the connection between the example and subject would not be revealed. It is the primary factor based on which the Final conclusion can be made restating the Pratijna.
* If there were no statements of instances, similarity or the dissimilarity to put forward as a means to prove a Pratijna cannot be shown. It is the strength on which the final recapitulation can take place.
* If there were no reaffirmative statements, the characteristic put forward as proving the subject, not having its presence in the subject reasserted, could not accomplish its purpose.
* In the absence of the Final conclusion, there would be nothing to indicate the mutual relationship among all the other four factors, or the explanation of the fact that their combination accomplishes a common purpose.
When the Hetu and Udaharana have been duly put forward in the correct form as described above, it leaves no opportunity for the opponent to present any Futile Rejoinders against them.
== References ==
== References ==
<references />
<references />
[[Category:Darshanas]]
[[Category:Darshanas]]