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142
SIKAND-GÛMÂNÍK VIGÂR.
states thus: 'I saw a man by whom a lion, or a lion by whom a man, was slain outright.' 33. And this, being that which is within the limits of the possible and fit to exist, may be a lie. 34. But when a man announces that intelligence, who is renowned for truth and tested in judgment, it is within the limits of truth and reality. 35. If a man announces it, who is disgraced by falsehood and tested in misjudgment, it is within the limits of falsehood and unreality.
36. Another mode, outside of these and within the limits of the inevitable, is by knowing what has not occurred and is not possible ; (37) such as what one states thus : 'It is possible to bring the world, in secrecy, into the inside of an egg,' (38) or 'it is possible for an elephant to pass into an eye of a needle,' (39) in such a manner as though one of them really becomes no greater and no less, (40) or its substance is something which is not a rudiment.
41. A struggle which should not be limited, (42) an existing thing which is not temporary and localised, (43) or is localised and not limited, (44) the working of a vain miracle, (45) and other things of this description of speaking and imagining are faulty and false and not possible.
46. Then the knowledge of the existence of him who is the exalted sacred being, apart from tangibility of nature and other evidence, is through the inevitable and analogy, (47) as much visible before the sight of wisdom as from the prosperity?, formation, and organization which are, according to dif
* Reading a dînas, 'then of him,' for Pâz. ainâ, as in Chap. IV, 81. Having explained the modes of arguing, in $$ 12-45, the author now returns to the argument itself.
% So in Sans., but bâhar-hômandih also means 'divisibility.'
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