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:206: Jinabhadra Gani's
[The fourth Moreover, पच्चक्खओष्णुमाणादागमओ वा पसिद्धिरत्थाणं । सबप्पमाणविसयाभावे किह संसओ जुत्तो ? ॥१५१॥ (१६९९) Paccakkhaö’ņumāņādāgamaö vă pasiddhiratthāņām i Savvappamānavisayābhāvd kiha samsao jutto ? 151 (1699)
[प्रत्यक्षतोऽनुमानादागमतो वा प्रसिद्धिरर्थानाम् ।
सर्वप्रमाणविषयाभावे कथं संशयो युक्तः १ ॥१५१॥ (१६९९) Pratyakşato'numānādāgamato vā prasiddhirarthānāmi Sarvapramānavisayabhāvd katham samsayo yuktah ? 151 (1899)]
Trans.-151 The accomplishment of objects is (attained) either by ( means of ) visible evidence (pratyaksa), or by inference (anumāna), or by documentary evidence (agama). (But) in ahsence of all (such) evidences and topics, how could the doubt be justified ? (1699)
टीका-यदा हि प्रमाणैरर्थानां प्रसिद्धिर्जाता भवेत् तदा कथञ्चित् कचिद् वस्तुनि संशयो युज्यते । यदा च सर्वेषां प्रमाणानां सर्वेषां च तद्विषयाणामभावस्तदा कथं संशयोऽस्तु, संशयस्य ज्ञात-ज्ञेयाद्यर्थसामग्रीजन्यत्वात् ? । सर्वशून्यत्वे च तदभावाद् न संशयोद्भूतिः, निर्मूलत्वादिति भावः ॥१५१ ॥ (१६९९)
D. C.-When the object is accomplished by means of pramāṇas (evidences ), a doubt may arise in several objects to a certain extent. But when all such pramāṇas and visayas are absent, how can the doubt exist ? The doubt springs up from materials like jñātā and jõèya. But when everything is believed as sūnya, materials like jñātā and jõèya are not supposed to exist, and hence, the samsaya has also no reason to rise. जं संसयादउ नाणपज्जया तं च नेयसंबद्धं । सव्वयाभावे न संसओ तेण ते जुत्तो ॥१५२॥ (१७००)
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