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: 14145Hovlet.
[ della TOETATUT THAT शब्दं खल्वनुमानमानमवदत् यत् तन्न युक्तिक्षम
नह्यभ्यासदशास्वसावनुमितिर्वस्तुप्रतीतेद्रुतम् । कूटाकूटसुवर्णवीक्षणपरप्रत्यक्षवद् वीक्ष्यता
मभ्यासान्यदशास्वमुं त्वनुमिति को नाभ्युपेयात् सुधीः ? ॥९॥
It is not reasonable to say that S'abda Pramana ( verbal testimony is included in Anumana, as an object is at once realized by an experienced man. Such is the case with Pratyaksha also, whereby the genuineness of gold is tested. What talented man will not admit S'abda Pramana as Anumana, in the case of an inexperienced man? ( 9 )
Notes:--The Vais'eshikas recognise only two Pramanas- Pratyaksha and Anumana, so they include Sabda Pramana in Anumana. In this verse their view is examined by the author. He says that if an individual acquires knowledge as soon as he hears the words, his knowledge is surely S'abda-jnana; but, if he requires certain other factors to assist him in getting the knowledge under consideration, his Jnana is surely Anumana.
Consider the case of the knowledge acquired by a man at the sight of gold. If this man is so great an expert that he can at once realize at mere sight whether it is genuine or not, his knowledge is then Pratyaksha; but, if he requires some other facts before he can ascertain the genuineness of gold, his knowledge is Anunana and not Pratyaksha.
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