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Pancha Avayavas (पञ्चावयवाः) (view source)
Revision as of 18:27, 15 January 2019
, 18:27, 15 January 2019→निगमनम् ॥ Nigamana : Statement of Conclusion
When the Hetu has been stated per similarity, the Pratijna is in the form of the statement "Sound is non-eternal". Hetu here is stated as "because it has the characteristic of being a product"; the example is in the form "things like the dish or plate, which have the characteristic of being a product, are all non-eternal". And the Reaffirmation is stated as "Sound also has the same characteristic of being a product; the Final Conclusion is thus "therefore, having the characteristic of being a product Sound is non-eternal."
When the Hetu has been stated per similarity, the Pratijna is in the form of the statement "Sound is non-eternal". Hetu here is stated as "because it has the characteristic of being a product"; the example is in the form "things like the dish or plate, which have the characteristic of being a product, are all non-eternal". And the Reaffirmation is stated as "Sound also has the same characteristic of being a product; the Final Conclusion is thus "therefore, having the characteristic of being a product Sound is non-eternal."
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".
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" />).
It is this five-fold declaration that constitutes the highest form of reasoning because only when thus stated that the Reasoning succeeds in convincing the nonbeliever.
== 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 -
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.
== सङ्ग्रह ॥ Summary ==
It is this five-fold articulation that constitutes the highest form of reasoning because only when thus stated that Reasoning succeeds in convincing the nonbeliever.
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).
== References ==
== References ==