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although in reality it is only a साधनाभास, is an object of दूषण.
'साधनाभास' has after all the look of साधन. 1. 15, साभासशब्दः &c. 'साभास' in the verse goes with both साधनं and
दूषणं. Thus, we have साधनाभास and दूषणाभास , in addition to साधन
and दूषण, to be treated in this work. 1. 16. साधने. साभासं दूषणं (च) साभासम् । साधनाभासs are:-(1) पक्षाभास, (2) हेत्वाभास'
And (3) दृष्टान्ताभास. दूषणाभासs are, as the N. Pr. says, अभूत-साधनदोषोद्भावनानि.i.e. allegations of दोषs in the साधन (=पक्ष, हेतु, दृष्टान्त)
which are not real. पत्रिका. P. 39b. अथ दुधिरिति-Note on the long ऊ in दूषणम् . न्या. प्र.दृ. P.101.19. परसंदिदे &c. -परप्रानिक, the questioner, the other party. 1. 21. इयं तादर्थे चतुर्थी-In the case of 'यूपाय दारु, the example given in the yrtti,
the relation between the two greits is that of the substance and the article made of it. Applying the parallel to the case in hand, the inferential knowledge which we convey to the other man will be the substance of which his new consciousness
will be made. 1. 23. परसवित्फलत्वात तयोः-I was inclined to read अ-परसवित्फलत्वात् तयोः which
gives the reason why प्रत्यक्ष and अनुमान were not said to be 'परसंविदे.' In that case, the pronoun तयोः would stand for प्रत्यक्षानुमानयोः. As it stands, however, in the reading परसंविफलत्वात् तयोः, तयोः will stand for ' साधनदूषणयोः', giving the reason why साधन and दषण gre 'परसंविदे.' But this does not account for 'एव' and the explanation wanted is why साधन and दूषण alone are परसंविदे and not प्रत्यक्ष and अनुमान, Inspite of this defect in the reading as it stands, I have refrained from subtituting the conjectural reading, because lower down in the yrtti, I notice another looseness of thought with which the present should be kept in harmony: compare "प्रत्यक्षानुमाने एवं साभासे आत्मसंविदे आत्मावबोधाय, न साधनदूषणे । आत्मसंवित्फलत्वात् तयोः ।" (p. 111. 12) where तयोः stands for
the former प्रत्यक्षानुमानयोः and not the latter साधनदूषणयोः. न्या. प्र. वृत्ति. प्रत्यक्षम्-Its meaning traced; अक्षमिन्द्रियं ततश्च प्रतिगतमक्षं प्रत्यक्षम् कार्यत्वेनेन्द्रियः P11. प्रति गतमित्यर्थः-प्रति (गतम्) gone towards, and अक्ष-sense. Hence प्रत्यक्ष%
that which is related to the इन्द्रिय as its effect. प्रत्यक्ष प्रमाण will
