2026-04-25 02:58:07 by ambuda-bot
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२६
नमुत्पद्यते । अयमेव लिङ्गपरामर्श इत्युच्यते । त-
स्मात्पर्वतो वन्हिमानिति ज्ञानमनुमितिरुत्पद्यते ।
तदेतत्स्वार्थानुमानम् । यत्तु स्वयं धूमादग्निमनुमाय
निपरं प्रति बोधयितुं पञ्चावयववाक्यं प्रयुङ्क्ते तत्प-
रार्थानुमानम् । यथा पर्वतो वन्हिमान्धूमवत्त्वात् ।
यो यो धूमवान्स वन्हिमान् । यथा महानसः ।
तथा चायम् । तस्मात्तथेति । अनेन प्रतिपादिता-
लिङ्गात्परोप्यग्निं प्रतिपद्यते ॥ ४१ ॥
IFF
41. A general principle is of two kinds, in so far as it may be
useful for One's self, and for Another. That which is employed for
One's self is the cause of a private conclusion in one's own mind.
For example, having repeatedly and personally observed, in the ense
of culinary hearths &c., that where there is smoke there is fire, having
assumed that the concomitancy is invariable, having gone near a
mountain, and being doubtful as to whether there is fire in it, having
seen smoke on the mountain, a man recollects, the invariable atten-
dance of fire where there is smoke. Then the knowledge arises that
'this mountain is characterised by smoke, which is invariably attended
by fire'. This is called the Consideration of a sign. Thence is pro-
duced the knowledge that the mountain is fiery,' which is the Con-
clusion. This is the process of inference for One's self. But, after
having, to the satisfaction of his own mind, inferred fire from smoke,
when one makes use of the five-membered form of exposition for the
instruction of another, then is the process one of inference for the
sake of Another. For example :-
(1) The mountain is fiery;
(2) Because it smokes ;
(3) Whatever smokes is fiery, as a culinary hearth ;
(4) And this is so ;
(5) Therefore it is fiery as aforesaid.
In consequence of the token here rendered, the other also admits
that there is fire. '
नमुत्पद्यते । अयमेव लिङ्गपरामर्श इत्युच्यते । त-
स्मात्पर्वतो वन्हिमानिति ज्ञानमनुमितिरुत्पद्यते ।
तदेतत्स्वार्थानुमानम् । यत्तु स्वयं धूमादग्निमनुमाय
निपरं प्रति बोधयितुं पञ्चावयववाक्यं प्रयुङ्क्ते तत्प-
रार्थानुमानम् । यथा पर्वतो वन्हिमान्धूमवत्त्वात् ।
यो यो धूमवान्स वन्हिमान् । यथा महानसः ।
तथा चायम् । तस्मात्तथेति । अनेन प्रतिपादिता-
लिङ्गात्परोप्यग्निं प्रतिपद्यते ॥ ४१ ॥
IFF
41. A general principle is of two kinds, in so far as it may be
useful for One's self, and for Another. That which is employed for
One's self is the cause of a private conclusion in one's own mind.
For example, having repeatedly and personally observed, in the ense
of culinary hearths &c., that where there is smoke there is fire, having
assumed that the concomitancy is invariable, having gone near a
mountain, and being doubtful as to whether there is fire in it, having
seen smoke on the mountain, a man recollects, the invariable atten-
dance of fire where there is smoke. Then the knowledge arises that
'this mountain is characterised by smoke, which is invariably attended
by fire'. This is called the Consideration of a sign. Thence is pro-
duced the knowledge that the mountain is fiery,' which is the Con-
clusion. This is the process of inference for One's self. But, after
having, to the satisfaction of his own mind, inferred fire from smoke,
when one makes use of the five-membered form of exposition for the
instruction of another, then is the process one of inference for the
sake of Another. For example :-
(1) The mountain is fiery;
(2) Because it smokes ;
(3) Whatever smokes is fiery, as a culinary hearth ;
(4) And this is so ;
(5) Therefore it is fiery as aforesaid.
In consequence of the token here rendered, the other also admits
that there is fire. '