________________
.: 208:.
Jinabhadra Gani's [The fourth Jam samsayādau nānapajjayā tam ca neyasambaddhami Savvanneyābhāve na samsao tena te jutto ॥ 152 ॥ ( 1700 )
[ यत् संशयादयो ज्ञानपर्ययास्तच ज्ञेयसंबद्धम् ।।
सर्वज्ञेयाभावे न संशयस्तेन ते युक्तः ॥ १५२ ॥ (१७००) Yat samśayādayo jñānaparyayastacca jnegasaībaddham | Sarvajneyabhave na samsayastena te yuktah | 152 ॥ ( 1700 )]
Trans.-152 Since doubt etc. are the synonyms of jnana, they are related to the jneya ( cognizable object ) also. So, in absence of all jneyas, your doubt has also no place ( to exist ). ( 1700 )
टीका-यस्मात् संशय-विपर्यया-ऽनध्यवसाय-निर्णया विज्ञानपर्ययाः, तच ज्ञेयनिबन्धनमेव, सर्वशून्यतायां न ज्ञेयमस्ति, तस्माद् न तव संशयो युक्तः । सति च संशयेऽनुमानसिद्धा एव भावाः ॥ १५२ ( १७००)॥ ____D. C.-Since doubt, inversion (vaparyaya ) non-apprehen. sion (anadhyavasāya ) and affirmation ( nirnaya ) are the ( various ) synonyms of knowledge, they are automatically connected with the cognizable also. Now, since everything is s’unya, nothing can be apprehended when there is nothing jneya, there can be no jnana and no sams'aya also, as sams'aya is nothing but a paryāya of the knowledge.
Still, however, if you insist upon entertaining doubt, siddhi of objects will have to be apprehended only by means of anumāna and not by virtue of perception as there can be no perception on account of the absolute abhāva of everything. संति चिय ते भावा संसयओ सोम्म ! थाणु-पुरिस छ। अह दिटुंतमसिद्धं मण्णसि नणु संसयाभावो ॥१५३॥(१७०१) Santi cciya te bhāvā samsayao Somma! thāņu-purisa vya Aha ditthantamasiddham mannasi nanu sanisayābhāvo 11 153 11
[सन्त्येव ते भावाः संशयतः सौम्य ! स्थाणु-पुरुषाविव ।
अथ दृष्टान्तमसिद्धं मन्यसे ननु संशयाभावः ॥१५३ ।। (१७०१)
