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સ્તક. 1
Nyaya-Kusumanjali
कुड्याद्यन्तरितार्थबुद्धिरुदयेदप्राप्यबोधेऽपि चेत् ? नैवं नेदृशयोग्यता परथा स्याद् गन्धधीश्चक्षुषा ॥ १६ ॥
What sort of intellect do those possess who consider that Chakshush (the sense of sight) is Prapyakarin (that is to say, it imparts knowledge about an object after it has come in contact with it)? In looking upon Chakshush as Prapyakarin there ought not to arise the knowledge of an object intervened by a piece of glass. It cannot be said that in admitting Chakshush as Aprapyakarin, it ought not to be impossible to know an object (even though) hidden by a wall; for, such is not its capacity, otherwise even the perception of scent should be possible by means of it. ( 16 )
Notes:- The systems of philosophy differ from one another, in their belief about the number of Prapyakari-Indriyas. The Bauddhas recognise all organs of sense except those of sight and sound as Prapyakarin; whereas the Naiyayikas, the Vais'eshikas, the Mimamsakas and the Sankhyas admit all the Indriyas as Prapyakarin. The Jainas differ from all these in as much as they consider all the Indriyas except the sense of sight as Prapyakarin.
When those who consider the sense of sight as Prapyakarin are asked to explain why an object though hidden by a glass is seen, when in such a case there exists no contact of the eye with the object, they do not refute this argument but on the contrary
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