365bet娱乐

Purpose or prayojana: According to Gautama Purpose is that with an eye to which one proceeds to act. 130 It refers to the thing which one endeavours to attain or to avoid. Kesava Misra's view is that by which one is 130. Nyayasutra 1.1.24.

210 urged to act is purpose. It consists in gaining pleasure and avoiding pain, for actions of all men in sound health are directed to the attainment of these two. Example or drstanta : Gautama defines example in this way, it is the thing about which an ordinary man and an expert entertain the same opinion. 131 According to Kesava Misra, example is that thing about which there is good agreement between the two parties in a debate. It is of two kinds, the first is the example through similarity as the kitchen for the probans smoke in an inference of fire. The second one is example through dissimilarity, as the pond for the same probans. Siddhanta or established conclusion: Siddhanta may vary from system to system and from school to school within a system. One system or school may accept or reject, fully or partly, the siddhanta of another. According to Gautama 'a siddhanta is a dogma resting on the authority of a 132 certain school, hypothesis, or implication. According to Kesava Misra, siddhanta is accepted as authoritative. It is of four kinds, (i) that which is accepted by all Sastras; (ii) that which is accepted as proved in another Sastra; (iii) that which follows as a corollary to an established conclusion; and (iv) that which is acceptable as such only on the basis of another thesis. Ascertainment or nirnaya : It is the removal of doubt and the determination of a question, by hearing two opposite sides. Kesava Misra 133 131. Ibid.1.1.25. 132. Ibid.1.1.26. 133. Ibid.1.1.41.

211 says that nirnaya is firm conviction and it comes as the result of the instruments of valid cognition. Discussion or vada: Discussion is the adoption of one of two opposing sides. What is adopted is analysed in the form of five members, and defended by the aid of any of the means of right knowledge, while its opposite is assailed by confutation, without deviation from the established tenets. Kesava Misra says that discussion is argument between two persons or parties desirous of arriving at the truth. 134 Disputation or jalpa: According to Gautama, jalpa aims at gaining victory. According to Kesava Misra, jalpa is also argument but with the desire of winning over the opponent and it accomplishes two things. It usually ends in establishing one's view-point by demolishing the opponent's. Wrangling or vitanda : Vitanda consists in mere attacks on the opposite side. Kesava Misra says that it is destructive argument which does not establish one's own position, but which is directed only to find fault with the opponent's position. 135 Quibble or chala: It is a opposition offered to a proposition by the assumption of an alternative meaning. It is of three kinds, quibble in respect of term, quibble in respect of genus and quibble in respect of metaphore. According to Kesava Misra, when someone uses a certain word or words in 134. Ibid. 1.2.1. 135. Ibid. 1.2.10.

212 one sense and if the hearer were to find fault with it by construing it in a different sense, this practice is called chala. For instance when one says 'navakambalo 'yam' meaning thereby that 'this man has a new blanket', the hearer scoffs at the speaker; "he is too poor to have nine blankets. He has not even two. What to speak of nine!" One who argues thus is called a quibbler. Jati or Futility: It consists in offering objections founded on mere similarity or dissimilarity. According to Kesava Misra an incorrect 136 rejoinder constitutes jati. It is of many kinds such as utkarsasama, apakarsasama, etc. Nigrahasthana: It means a vulnerable point or clincher. It arises Kesava Misra says when one misunderstands, or does not understand at all. 137 nigrahasthana is that by which the opponent is defeated It is of many kinds such as nyuna (deficiency), adhika (superfluity), apasiddhanta (deviation from established conclusions), arthantara (irrelevancy), apratibha (inability to find the correct answer), matanujna (accepting the opponents view), virodha (contradiction).