This paper intends to present a cognitive model of anuvyavasāya through causal and logical analysis of the moment examinations ( kṣaṇavicāra ), remaining consistent with the fundamental presuppositions of the Nyāya system. The Naiyāyikas hold that no cognition is self-revealing in nature. A subsequent mental perception, introspection or after-perception ( anuvyavasāya ) reveals the determinate cognition. In anuvyavasāya , along with the cognition and Self, the object of determinate cognition ( vyavasāya ) also is known. The vyavasāya itself, working as cognition-induced extraordinary sensory connection ( jñānalakṣaṇa alaukika sannikarṣa ), connects its object to the mental sense-organ. We can formulate the moment examination of the after-perception ‘I know that it is a pitcher’ in the following way: (M1) sense-pitcher connection, (M2) indeterminate perception of pitcher, (M3) determinate perception of pitcher, (M4) indeterminate perception of the vyavasāya , (M5) determinate mental perception of vyavasāya , i.e. anuvyavasāya . But, according to the Naiyāyikas cognition exists only for two moments. So at M5, the vyavasāya is destroyed, which is the object or cause of anuvyavasāya . Gaṅgeśopādhyāya replies that a cause is only required to exist at the immediately previous moment of the effect. The paper analyses the moment examinations of anuvyavasāya offered by Udayanācārya and Vardhamānopādhyāya and tries to arrive at a consistent model of anuvyavasāya . The paper also discusses whether at all anuvyavasāya is an instance of jñānalakṣaṇa . Udayana’s account suggests that it is so, but Gadādhara does not admit it. On the other hand, Harirāma Tarkavāgīśa and Raghunātha Śiromaṇi hold that like vyavasāya all the internal states having contents ( saviṣayaka ) may work as jñānalakṣaṇa sannikarṣa .

中文翻译：

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Anuvyavasāya的认知模型

本文旨在通过对矩量检验（kṣaṇavicāra）进行因果和逻辑分析，提出anuvyavasāya的认知模型，并与Nyāya系统的基本前提保持一致。Naiyāyikas认为自然界中没有任何认知是自我揭示的。随后的心理感知，内省或后知觉（anuvyavasāya）揭示了确定的认知。在anuvyavasāya中，与认知和自我一起，确定性认知（vyavasāya）也是已知的。vyavasāya本身是由认知引起的非同寻常的感觉联系（jñānalakṣaṇaalaukikasannikarṣa），将其对象连接到心理感觉器官。我们可以通过以下方式制定对“我知道这是一个投手”的知觉的瞬间检查：（M1）感性-投手连接，（M2）不确定投手的感知，（M3）不确定投手的感知，（M4）不确定对vyavasāya的感知，（M5）决定对vyavasāya，即anuvyavasāya的心理感知。但是，根据Naiyāyikas的看法，认知只存在两个时刻。因此在M5，vyavasāya被摧毁，这是anuvyavasāya的对象或原因。Gaṅgeśopādhyāya回答说，原因仅需在影响的前一瞬间存在。本文分析了Udayanācārya和Vardhamānopādhyāya提供的anuvyavasāya的瞬间检验，并试图得出一个一致的anuvyavasāya模型。本文还讨论了anuvyavasāya是否完全是jñānalakṣaṇa的一个实例。Udayana的说法表明确实如此，但Gadādhara不承认这一点。另一方面，