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-V40]
TRANSLATION
10
the Universal', 'Instrument', we have seen the 'specific in. dividuals' in the form of the Axe etc.; yet that particular form of instrument' which is referred in relation to the Cognition of Colour and such things has never been perceived; that particular form of 'instrument' is that which is regarded as belonging to the 'Universal 'sense-organ,' and any 'specific individual' of that Universal sense-organ cannot be perceptible to us, persons of ordinary vision, in the way in which the particular 'individual' of the Universal Fire' is seen. This is what distinguishes the Pūrvavat from the Sāmānyatodľsta,. though both are equally 'Vita'.- In the term "Sāmānyato dřsta, 'drsta' stands for dars'ana,' Cognition'Sāmānyataḥ stands for 'Sāmānyasya', of the ‘Universal',--the affıx 'tasil' being capable of signifying the sense of all cast-endings;—thus the term · Sāmānyatodssta—anumāna 'stands for the 'Anu mīna, ' Inferential Cognition, of that particular ' universal of which a ' specific individual' has not been perceived.— All this has been fully explained by us in the Nyā yavārtikatāt. paryațīkā, and we do not repeat it here for fear of being too prolix.
Valid Assertion
(40) When an experienced person, directing another
experienced person, utters a few words (such Definition of as 'Bring the Cow'),—and the latter, thus
" directed, acts in a certain manner (i.e. brings the cow).-the person watching all this infers that the action of the directed person was due to his understanding the sense of the words uttered by the directing person,--and therefrom he comes to recognise the connection between the words used and the action performed;-further, a word is found to express its meaning only when there is recognition of the zonnection between that word and its meaning;—from these two facts it follows that Verbal Cognition is led up to by Inference; consequently, after having defined Inference, the author de
