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CHAPTER VI
137
77. Translation in verse 147.
COMMENTARY The ekānta view that both anumāna and āgama are simultaneously capable of being pramāņa, is untenable. Neither can it be said that the same is indescribable.
वक्तर्यनाप्ते यद्धेतोः साध्यं तद्धेतुसाधितम्। 31147 am agairic H814114HIETTA 117811 vaktaryanāpte yaddhetoḥ sādhyam taddhetu
sādhitam, āpte vaktari tad-vākyāt sādhyamāgamasādhitam.
78. What is known by a process of reasoning in the case of a speaker who is not reliable, is established by anumāna. That which is established from the word of a reliable person is done by āgama.
COMMENTARY The Jaina view is that anumāna and āgama are two among other varieties of paroksa pramāņa. The words, signs etc. of a person who has no motive for deceiving or misleading any one, are reliable. Such a person is known as āpta and the knowledge derived from words etc. of an āpta is called agama.
It is mentioned in this verse that where the speaker is reliable, we get a thing established by āgama pramāņa. But where the speaker is not reliable we employ the process of reasoning known as anumāna and establish sādhya (e.g., fire) from hetu (e.g., smoke). The anekānta view is not one-sided as criticised in verse 76.
End of Chapter VI.
