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(व्यापारयुक्तस्य प्रमागस्य यका (या) ख्यातिः प्रतीतिः अर्थसाहदयं ज्ञानस्यार्थाकारता. When the fame of a $a possesses the form of the object which is before us, that ज्ञान is प्रमाण (विषयस्य अर्थाकारो यस्य ज्ञानस्य तत्तथा-i. प्रमाणम्.) Read in I. 3 from the bottom of p. 79 of the Paijika " अर्थ गृह्णातीति ग्राहकं प्रत्यक्षादिज्ञानम् । तस्याकारः सादृश्यमर्थेन सह । तस्य कोऽर्थः । अर्थेन सह यत् ग्राहकसादृश्यं तस्य प्रमाणता" that is, यस्माद्विषयाद्विज्ञानमुदेति तद्विपय सदृशमवे तद्भवति; cousequently अर्थसारूप्यमस्य प्रमाणमर्थपरिच्छित्तिश्च फलम्."
Note the epistemological realism of the Parijikā. न्या .प्र. कलपनाज्ञान &c.-The 'कलपनाज्ञान' That is, determinate know__ P. 7. ledge does not refer to the thing itself-the 'स्वलक्षण'-- 11. 19-21 but to its generic character i.e. the सामान्यलक्षण, Now, as a
matter of fact it is the 'स्वलक्षण'-the particular-that is प्रत्यक्ष, and not सामान्यलक्षण. Consequently, the so called प्रत्यक्ष of सामान्यलक्षण-that is, कल्पनाज्ञान-is प्रत्यक्षाभास, inasmuchas real प्रत्यक्ष is possible of the स्वलक्षण only. ( यज्झानं घटः पट इति वा विकलपयतः समुत्पद्यते तदर्थस्वलक्षणाविषयत्वात् प्रत्यक्षाभासम्-Better read स्वलक्षणाविषयत्वात् as printed in the Vrtti (121) for स्वलक्षणविषयत्वात् as printed in the N. Praves'a and the Panjikā. It means : Inasmuchas it does not refer to the face wbich is the real s (object. ) of प्रत्यक्ष. With the other reading स्वलक्षणविषयत्वात् the argument will be: The कल्पनाशान in as much asitis referred to the स्वलक्षण
which is not its real object-is प्रत्यक्षाभास, न्या. प्र. वृ. The Vrtti reads शदारोपितमुत्पद्यते (11.23. 24) which may be its
P. 36. reading of the N. Pr. for the 'समुत्पद्यते' of our text ; or it 11. 22-23 may be its explanation of 'समुत्पद्यते'. For 'शब्दारोपित ' the Palijika
reads 'शब्दारूपितं'-अर्थान्तरे सामान्यलक्षण-The real अर्थ or विषय of प्रत्यक्ष is स्वलक्षणा. 'अर्थान्तर ' is that which is other than स्वलक्षण that is, सामायलक्षण, For the 'प्रहणवाक्य' of the Vriti, p. 36, 1. 21, Panjika rends
'ग्रहणकवाक्यं ( संपिण्डितार्थ-ग्राहकवाक्यम् ) with no difference in sense. पञ्जिका अनेन च प्रत्यक्षपृष्ठभाविनो...... गृहीतग्राहित्वात् (read प्राहित्वात् or प्राहकत्वात् )P. 80 ab Inasmuchas the perception refers to the object which
had already been apprehended in sensation, it is गृहीतग्राहि and consequently अप्रमाण. अनुमानविकलपस्तु-While कल्पना or विकल्प in प्रयत्क्ष turnsit into प्रत्यक्षाभास, the case is different with अनुमान. In अनुमान, the सामान्यग्रहण which is involved in the कल्पना is
