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==== Vatsyayana Bhasyam ====

==== Vatsyayana Bhasyam ====

The bhashyam on Nyaya sutra 6 is as follows<blockquote>प्रज्ञातेन सामान्यात्प्रज्ञापनीयस्य प्रज्ञापनमुपमानमिति । यथा गौरेवं गवय इति । यदा खल्वयं गवा समानधर्मं प्रतिपद्यते तदा प्रत्यक्षतस्तमर्थं प्रतिपद्यत इति । समाख्यासम्बन्धप्रतिपत्तिः रूपमानार्थ इत्याह । यथा गौरेवं गवय इत्युपमाने प्रयुक्ते गवा समानधर्ममर्थमिन्द्रियार्थसन्निकर्षादुपलभमानो अस्य गवयशब्दः संज्ञेति संज्ञासंज्ञिसम्बन्धं  प्रतिपद्यतइति । यथा मुद्गस्तथा मुद्गपर्णि यथा माषस्तथा माषपणि इत्युपमाने प्रयुक्ते उपमानात् संज्ञासंज्ञिसम्बन्धं प्रतिपद्यमानस्तामोषधीं भैषज्यायाहरति । एवमन्यो अप्युपमानस्य लोके विषयो बुभुत्सितव्य इति । (Page 69 and 70 of Reference <ref name=":5" />)</blockquote>A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.

The bhashyam on Nyaya sutra 6 is as follows<blockquote>प्रज्ञातेन सामान्यात्प्रज्ञापनीयस्य प्रज्ञापनमुपमानमिति । यथा गौरेवं गवय इति । यदा खल्वयं गवा समानधर्मं प्रतिपद्यते तदा प्रत्यक्षतस्तमर्थं प्रतिपद्यत इति । समाख्यासम्बन्धप्रतिपत्तिः रूपमानार्थ इत्याह । यथा गौरेवं गवय इत्युपमाने प्रयुक्ते गवा समानधर्ममर्थमिन्द्रियार्थसन्निकर्षादुपलभमानो अस्य गवयशब्दः संज्ञेति संज्ञासंज्ञिसम्बन्धं  प्रतिपद्यतइति । यथा मुद्गस्तथा मुद्गपर्णि यथा माषस्तथा माषपणि इत्युपमाने प्रयुक्ते उपमानात् संज्ञासंज्ञिसम्बन्धं प्रतिपद्यमानस्तामोषधीं भैषज्यायाहरति । एवमन्यो अप्युपमानस्य लोके विषयो बुभुत्सितव्य इति । (Page 69 and 70 of Reference <ref name=":5" />)</blockquote>Meaning : Analogy is that which makes known what is to be made known, through similarity to an object that is already well known ; e.g. the assertion 'as the cow so do the gavaya'  i.e., animal called gavaya is like the cow.

 

A person, who has perceived a cow in a town goes to a forest, and perceives a wild cow. He has an apprehension "this animal is similar to a cow" owing to the meeting of his eyes with the animal.. This knowledge of similarity of a cow with a wild cow is acquired by comparison.

==Shabda Pramana==

==Shabda Pramana==

The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge.

The fourth instrument of knowledge is called as Shabda or Word. This knowledge depends on reliable authority and also on yogyata aakaksha, and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge. Shabda literally means verbal knowledge.

==== Gautama Nyaya Sutras 7 and 8 ====

==== Gautama Nyaya Sutras 7 and 8 ====

<blockquote>आप्तोपदेशः शब्दः।।७।।{शब्दलक्षणम्}</blockquote><blockquote>सः द्विविधः दृष्टादृष्टार्थत्वात्।।८।।{शब्दभेदः} <ref name=":4" /></blockquote>

<blockquote>आप्तोपदेशः शब्दः।।७।।{शब्दलक्षणम्}</blockquote><blockquote>सः द्विविधः दृष्टादृष्टार्थत्वात्।।८।।{शब्दभेदः} <ref name=":4" /></blockquote>The communication made by a reliable person is Shabda (word). The said word is of two kinds - Drsthartha, where  the thing spoken of is perceived (drstha) and the Adrsthartha, where the thing spoken of is not perceived (adrshta).

==== Vatsyayana Bhashyam ====

==== Vatsyayana Bhashyam ====

<blockquote>अाप्तः खलु साक्षात्कृतधर्मा यथादृष्टस्यार्थस्य चिख्यापयिषया प्रयुक्त उपदेष्टा । साज्ञात्करणमर्थस्य आप्तिः, तया प्रवर्त्तत इत्याप्तः । ऋष्यार्य्यम्लेच्छानां समानं लक्षणम् । (Page 70 of Reference <ref name=":5" />)</blockquote><blockquote>यस्येह दृश्यते अर्थः स दृष्टार्थो । यस्यामुत्र प्रतीयते, सोऽदृष्टार्थः । एवमपि लौकिकवाक्यानां विभाग इति । (Page 71 of Reference <ref name=":5" />)</blockquote>Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.   "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.

<blockquote>अाप्तः खलु साक्षात्कृतधर्मा यथादृष्टस्यार्थस्य चिख्यापयिषया प्रयुक्त उपदेष्टा । साज्ञात्करणमर्थस्य आप्तिः, तया प्रवर्त्तत इत्याप्तः । ऋष्यार्य्यम्लेच्छानां समानं लक्षणम् । (Page 70 of Reference <ref name=":5" />)</blockquote><blockquote>यस्येह दृश्यते अर्थः स दृष्टार्थो । यस्यामुत्र प्रतीयते, सोऽदृष्टार्थः । एवमपि लौकिकवाक्यानां विभाग इति । (Page 71 of Reference <ref name=":5" />)</blockquote>

 

Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought. Yoga darshana says that  

 

 

that evidence about objects realized by the power of words and sentences is called Shabhda pramana.   "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.

Shabda pramana is designated in various ways by the different schools of Indian system. Thus, it is "shabda", according to Naiyayikas, "Shastra" according to Mimaamsakas, "Aptavachana" according to Samkhyaists and "Aagama" to Vedantins.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।</blockquote>Thus concludes the bhasyam of the 4 pramanas given by Nyaya sutras.

Shabda pramana is designated in various ways by the different schools of Indian system. Thus, it is "shabda", according to Naiyayikas, "Shastra" according to Mimaamsakas, "Aptavachana" according to Samkhyaists and "Aagama" to Vedantins.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।</blockquote>Thus concludes the bhasyam of the 4 pramanas given by Nyaya sutras.