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Vada )
. . Ganadharavada . The sabda pramāņa associated with unseen objects like heaven, hell etc., is also, really speaking, not separate from anumāna. For, the knowledge connected with unseen objects such as heaven, hell and the like is pramāna, as it comes from an apta, a reliable personage whose word is true-a fact noticed when he predicted a lunar eclipse, a solar eclipse and so on. Thus, here, too, the validity or truth rests upon inference.'
There is none to whom the soul is an object of direct perception. Had there been any one of that type, his word would have been looked upon as āgama, and on the basis of this agama, the existence of the soul would have been admitted.
Besides जं चागमा विरुद्धा परोप्परमओ वि संसओ जुत्तो। सवप्पमाणविसयाईओ जीवो त्ति तो बुद्धी ॥ ५॥ (१५५३) Jam cāgamā viruddhā paropparamaö vi samsaö jutto i Savvappamāņavisayājö jīvo tti to buddhi li 5 ( 1553 )
[ यच्चागमा विरुद्धाः परस्परमतोऽपि संशयो युक्तः ।
सर्वप्रमाणविषयातीतो जीवोऽस्ति ततो बुद्धिः ॥ ५ ॥ (१५५३) Yaccāgamā viruddhāh parasparamato'pi sausayo yuktaḥ 1. Sarvapramānavisayatito jivo'sti tato buddhih ॥ 5 ( 1553 ) ]
Tvans.—5 Furthermore, the agamas are mutually contradictory. Consequently, on that account, too, ( your ) doubt is justifiable. You ( therefore ) believe that ( the existence of ) the soul cannot be established by any of the pranānas. (1553)
टीका-यतश्च तीथिकानां सम्बन्धिनः सर्वेऽप्यागमाः परस्परविरोधिनः खलु, अतोऽपि संशय एवात्मनो युक्तः, न तु निश्चयः, तथाहिकेचिदागमा आत्मनो नास्तित्वमेव प्रतिपादयन्ति, यदाहु स्तिकाः
