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398
Jinabhadra Gani's [The eighth नानुमानं प्रत्यक्षम्, तपेन्द्रियजमपि विज्ञानमित्येतावान् भावार्य इति ॥ ३४८ ॥ (१८९६)
D. C.-Just as anumāna capable of attaining the accomplishment of a desired object by means of another object, cannot be called pratyaksa jñāna, so also, apprehension by means of indriyas, could not be called pratyakşa. Like an inference establishing the anityatā of ghata by means of its kļiakatva, cognizance attained by indriyas is not pratyakşa. Indriya pratyakşajäna is limited to the apprehension of only rūpa etc. by means of eye etc. ॥ 348 ( 1896 ) ॥
Besides. पुन्वोचलद्धसंबंधसरणओ वानलो व्वं धूमाओ । अहव निमित्संतरओ निमित्तमक्खस्स. करणाई ॥ ३४९ ॥ (१८९७) Puvvovaladdhasambandhasaranan vănalo vva dhūmão | Ahava nimittantarao nimittamakkhassa karanaim ||349n (1897) [पुर्वोलब्धसंबन्धस्मरणतो वाऽनल इव धूमात् ।
अथवा निमित्तान्तरतो निमित्तमक्षस्य करणानि ॥ ३४९ ॥ (१८९७)
Pūrvopalabdhasambandhasmaraṇato va'nala iva dhūmāti Athavā nimittäntārato nimittamaksasya karagāni 1349N (1897,
Trans.---349 Or, like the inference of fire from smoke, on account of the recollection by means of (its) relations of the past or on account of any (other) reason, the sense-organs serve as the instrumental cause to the Soul. ( 1897)
टीका-"वा" इत्यथवा, न प्रत्यक्षमिन्द्रियजं शानमिति सेव प्रतिक्षा, पूर्वोपसन्धश्चासौ संबन्धश्च पूर्वोपलब्धसंपन्धस्तत्स्मरणाजापमानत्वात् अमादमकमानवता तथाहि-"घटोऽयं, पूर्वसंकेतकाल एवंभूत एव पदार्थे प्रत्यकितामिापुरुषाद् घटसंकेतस्य मया गृहीतत्वात्" इति पूॉपलब्धसंबन्धस्मरणादेव सर्वस्यापि घटादिग्राहकमिन्द्रियहानपनायते; अन्यथा तालिकेरीपाषा
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