Text 22 (of the Paksata-prakarana on Tattvacintama-nididhiti)

TEXT-22: 1 paksasadhyabhedena ca paksataya bhedat prthak prthag eva karyakaranabhavah. tatha ca yatra siddhyanantaram kadapy anumitir na jata tatra siddhyabhavamatram karanam. na tu tatrecchaniveso 'pi, gauravat prayojanabhavac ca. tena yatpaksakayatsadhyakanumitau kasyapiccha na jata tatroktisadharanyamatrasampadanayesvarecchanivesanayaso 125 nopadeyah. VARIANT: 1. Tattvacintamani-didhiti-prakasa and Paksata-prakarana omit ca. TRANSLATION: And the cause-and-effect-relationship should be mentioned separately, because of a difference of subjectness due to the difference of subject and probandum. Thus, case where after a cognition of probandum if no inferential in a

cognition arises, in such case, the absence of the cognition of probandum alone is the cause, but there, desire is not mentioned because of cumbersomeness and the absence of a purpose. Therefore, with reference the inferential cognition of a particular probandum on a particular subject if nobody had any desire, there only in order to generalize the statement, no attempt to be God's desire should not be made. NOTES: Raghunatha criticizes Jayadeva's idea of God's desire (isvareccha). Jagadisa comments as follows: In order to reject Jayadeva Misra's idea, it is said that The desire to infer has no purpose in the "therefore etc." The desire to subjectness of all the subjects. The object of inferential cognition from a desire is only in the desire of the same agent with a sense of root. And it is said that an attempt (ayasa), because it is impossible to recognize by a word "desire to establish", for God's desire has no agent to infer. (misramatam aksipannaha teneti. sarvatra paksatayam anumitsanivesasya nisprayojanatvenety arthah. dhatvarthasamanakartrkecchayam eva sano vidhanad anumitigocaraya apisvarecchaya anumatrnisthatvabhavena sisadhayisasabdena bodhayitum asakyatvad ayasa ity uktam. ) (Paksata-prakarana: 133, 12-16).