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Indirect Knowledge
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Again, if the decision 'this is sound' is admitted as avagraha it must pass through certain stages before reaching that decision. It implies the existence of Avagraha and Ibā before it. In that case it must be admitted as Avāya. If that decision is reached without previous stages the same should be accepted in the case of avāya also, and this will render the stages of avagraba and Ibā without any scope.
It can be argued that the whole process upto the stage of decision is included into arthāvagraha, and the succeeding stages would go to Ibā and Avāya. This argument is inconsistent with the time duration of arthāvagraha, which lasts for not more than one moment. The whole process is not possible in such a short period.
According to another view the conception of arthāvagraha varies according to the cognizer. In the case of a just-born baby avagraha is free from all particularity. He is unacquainted with the terminology or the classsification of language. In his case, therefore, avagraba can be defined according to the first view. But, in the case of an experienced person there is no knowledge of general type. He apprehends particularity at the very first moment. In his case, avagraha should be defined according to the latter view.
The above explanation also goes against the accepted cognitive process. The stage of particular decision cannot be reached at the very first moment. It must be preceded by the stages of general apprehension and speculation. Moreover, an experienced person can reach the decision swifter than the inexperienced one. But, there cannot be any difference in the procedure. The cognition of particularity without a general apprehension is an impossibility. This holds good in both cases, the experienced as well as the inexperienced.
If an experienced person is believed as to reach the stage of particularity without passing through the previous stages; ano. ther person with more experience would cognise further particularity at the first moment; and thus, the established procedure
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