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NOTES
(c) Amaie-Commonly seen, cr based on Analogy,-- e. g., we observe that a particular man in one town now, is seen in another next day, because he has moved. Similarly, the Sun must also move, as he is seen at different places in the sky at different times.
Or (2) (a) & If we have seen two things together in the past, then when we see one of them now, we infer the existence of the other also. For example, from smoke on the hill, we infer fire.
(6) 1996-Inference by exclusion ( TATA asenJAETT FETHIOT HARTT: oitaa:). The question is--, under which of the seven categories (79, TOT Etc.) should we include शब्द (sound)? Now, शब्द cannot come under सामान्य, विशेष and the rest, and its inclusion under you has been denied. Therefore, by the law of the residue, 70% falls under ju.
(c) सामान्यतोदृष्ट-Where the relation of the व्याप्ति is not within ordinary perception, there we take another object within ordinary perception and similar to the lo in question; and on this similarity or Commonness, we transfer the sea from the perceived to the unperceived instance. For instance, we have got to infer the existence of the Spirit. We do so on the basis of the qualities like the desire, etc. The desire, etc., are qualities. Qualities always reside in objects ( as we perceive in the case of form, taste and the rest ). Therefore, the desire etc., must also reside in some object; and that object is the Spirit
The two alternative explanations given by appedita show that the meaning of these terms had become doubtful at his time. Cf. Principal A. B. Dhruva's paper--- Trividham anumânam', POC., Poona, pp. 251–280.
वास. agrees with the second explanation of वात्स्यायन. But अवीत or भेषवर according to वाच, is a negative reasoning.
