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V50]
TRANSLATION
(48) Similarly, Abhāva, ‘Absence', is only a form of
Perception. The absence of the Jar, at a
ded certain place is not anything distinct from a under Percep. tion'
particular modification of the place itself in
the form of vacancy; all entities-with the sole exception of the Sentient Faculty, -are consequently undergoing modifications; and all these diverse modifications are perceptible by the senses; hence there can be no object, not already covered by these modifications, which could form the subject-matter of a distinct means of cognition in the form of 'Absence'. (49) 'Probability' has been regarded as a distinct means
of cognition, as leading to such cognitions as . Probability that of the presence of the lesser weights included under Inference C such as the 'Drona' the Adhaka' the
*Prastha' in the heavier weight the 'Khārī' -This also is a case of Inference only. As a matter of fact, the heavier weight of the Khārī has been found to be invari. ably concomitant with the lesser weights of the Droņa etc.; and it is this concomitance that leads to cognition of the presence of these lesser weights in the heavier weights. (50) As for 'Rumour' it is a mere continuity of a vague
assertion of which the original source cannot Rumour' is not be traced ; it generally appears in the form a valid means of cognition
of the old people have said so and so '; such
assertions for instance as 'there is a ghost living on this banyan tree:- This is not a distinct means of cognition; because, its original source being undetermined, it must remain open to doubt; and if the original source is known and known to be trustworthy, then, it is a case of * Verbal Cognition' pure and simple.
Thus it becomes established that there are three Means of Cognition.
