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Vada ] Gañadharavada
: 399:. नानुमानं प्रत्यक्षम् , तथेन्द्रियजमपि विज्ञानमित्येतावान् भावार्थ 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 a-nityatā of ghata by means of its kritakatva, cognizance attained by indriyas is not pratyaksa Indriya-pratyaksa-jnana is limited to the apprehension of only rūpa etc. by means of eye etc. ll 348 ( 1896 ) ||
Besides, पुरोवलद्धसंबंधसरणओ वानलो व धूमाओ । अहव निमित्तंतरओ निमित्तमक्खस्स करणाई ॥३४९॥(१८९७) Puvvovaladdhasambandhasaranao vānalo vva dhūmão i Ahava nimittantarao nimittamakkhassa karanaim ॥ 349 ॥ (1897) [ पूर्वोलब्धसंबन्धस्मरणतो वाऽनल इव धूमात् ।
अथवा निमित्तान्तरतो निमित्तमक्षस्य करणानि ॥ ३४९ ।। (१८९७) Pūrvopalabd basambandhasmaraṇato vā’nala iva dhūmāti Athava nimittan tara to nimittamaksasya karanani ॥ 349 ॥ (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 ज्ञानमिति सैव प्रतिज्ञा, पूर्वोपलध्धश्चासौ संबन्धश्च पूर्वोपलब्धसंबन्धस्तत्स्मरणाजायमानत्वात् धूमादनलज्ञानवत् ; तथाहि-"घटोऽयं, पूर्वसंकेतकाल एवंभूत एव पदार्थे प्रत्ययिताभिज्ञपुरुषाद् घटसंकेतस्य मया गृहीतत्वात्" इति पूर्वोपलब्धसंबन्धस्मरणादेव सर्वस्यापि घटादिग्राहकमिन्द्रियज्ञानमुपजायते; अन्यथा नालिकेरद्वीपाद्या
