आगमे विश्वासटिप्पन्यः

Original

ननु चाव्यभिचारित्वमन्येषामपि दृश्यते ।
कुमुदानां विकासस्य वृद्धिश्च जलधेर्यथा ॥ १४१९ ॥
लिङ्गं चन्द्रोदयो दृष्ट आतपस्य च भावतः ।
छायायाः परभागेषु सद्भावः संप्रतीयते ॥ १४२० ॥
तमस्युल्मुकदृष्टौ च धू्म आरात्प्रतीयते ।
कृत्तिकोदयतश्चापि रोहिण्यासत्तिकल्पना ॥ १४२१ ॥

nanu cāvyabhicāritvamanyeṣāmapi dṛśyate |
kumudānāṃ vikāsasya vṛddhiśca jaladheryathā || 1419 ||
liṅgaṃ candrodayo dṛṣṭa ātapasya ca bhāvataḥ |
chāyāyāḥ parabhāgeṣu sadbhāvaḥ saṃpratīyate || 1420 ||
tamasyulmukadṛṣṭau ca dhū्ma ārātpratīyate |
kṛttikodayataścāpi rohiṇyāsattikalpanā || 1421 ||

“The said ‘infallibility’ is seen in other cases also: for instance, (1) the blooming of the lily and the rise in the sea have the rise of the moon for their ‘indicative’. (2) From the presence of sun-light, the presence of shade on the other side is inferred.—(3) When the half-burnt wood-piece is seen in the dark from a distance, it brings up the idea of smoke.—(4) From the rise of the kṛttikā (asterism) is inferred the proximity of the rohiṇī (asterism).”—(1419-1421)

Kamalaśīla

In the following Texts, the author sets forth certain objections against the ‘infallibility’ put forward as constituting the character of the true Inferential Indicative:—[see verses 1419-1421 above]

(1) From the Rise of the Moon—follows the inference of the Blooming of the Lily and the Rise in the Sea.

The term ‘ādi’ is meant to include such cases as the Blooming of the Lotus inferred from the Rise of the Sun.

(2) From the presence of sun-light, there follows the inference of the shadow on the other side.

(3) When from a distance one sees in the darkness a half burnt piece of wood, he infers the presence of smoke,

(4) From the rise of the asterism Kṛttikā, one infers the proximity of the asterism Rohiṇī; since it is well known that the asterisms rise in the same order in which they are enumerated in the list beginning with Aśvinī.

All these are not included among the three kinds of Probans (mentioned in Texts 1417-1418). Why then should it be asserted that there can be no ‘Infallibility’ in any Probans other than those of the said three kinds?—(1419-1421)

The answer to the above is as follows:—[see verses 1422-1423 next]