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OTHER FORMS AND MEANS OF KNOWLEDGE.
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to speak' is apprehended, in which desire', the negative sentence also figures. Otherwise, if the eating at night did not figure in the said 'desire to speak', and mere denial of eating were meant, then the statement would have been in the form Devadatta does not eat and the terms 'fat' and * during the day would not be there.
Vyatirekagatih'--the cognition of the contrary sentence.-(1631)
It has been asserted (under Text 1699) that "the presence, in the cow, which is likened to the Cavaya', of the capacity to be apprehended by that cognition is cognised by Analogical Cognition"
This is refuted in the following
TEXT (1632). THE VALIDITY OF ANALOGICAL COGNITION HAVING BEEN REFUTED IN DETAIL, THE VALIDITY OF PRESUMPTION ARISING OUT OF IT
BECOMES REFUTED AS A MATTER OF COURSE. (1632)
COMMENTARY.
Even granting the validity of Analogical Cognition, the Presumption based upon that cognition cannot be regarded as being a distinct Means or Form of Cognition, as it apprehends what is already apprehended ; and also because there is no separate cognisable thing, in the shape of Potency, which could be cognised through it.
This is what is explained in the following
TEXTS (1633-1634). The Cow HAS BEEN HELD TO BE THE OBJECTIVE BASIS OF ANALOGICAL COGNITION AND IT HAS BEEN HELD THAT THE objective basis BRINGS ABOUT ITS OWN COGNITION, BY ITS MERE PRESENCE. UNDER THE CIRCUMSTANCES, WHAT WOULD BE THE USE OF THE POTENCY, FOR THE APPREHENSION WHEREOF PRESUMPTION BASED UPON ANALOGICAL COGNITION IS REQUIRED AS A DISTINOT MEANS OF
COGNITION -(1633-1634)
COMMENTARY. For the apprehension whereof '-i.e. for the cognition of Potency. The rest is easily understood.-(1633-1634)
It has been argued (under Text 1600) that," Inasmuch as the Denotation of a word cannot be otherwise defined, we assume the expressive Potency of Words, eto, etc." ;-where an example has been cited of a Presumption based upon another Presumption.
The following Text points out that the argument is Inconclusive -
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