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TC 83 i. e.
the absence of
this definition is also not accepted by the proponent. Moreover,
besides this reason, there is another reason
the rejective evidence (badhakaprama峁嚹乥hava)
(产腻诲丑补办补辫谤补尘腻峁嚹乥丑腻惫补)
is not necessary,
for if there is a cognition of absence of supportive evidence
(sadhakap ramanabhava), the subjectness (paksata) occurs, even
though there is no "absence of rejective evidence".
When we
see the steam instead of smoke in the lake in the
early morning in winter one can mistake it to be smoke and there
can be false inference of fire in the lake and in such a
situation, the lake can be
there
the
the lake can be a subject (hrdade岣� paksatve) because
the absence of supportive evidence as well as
absence of rejective evidence. But still
But still
the inferential
cognition will not occur, because of the rejective evidence
(badha) namely, there is a cognition of absence of fire in the
lake, and also because there is no probans
is no probans
(hetvasiddhi) namely,
the smoke in the lake is not reality in its nature.
TEXT-4c: napi sadhakapramanabhava岣�, srotavyo mantavya iti
srutya samanavisayaka鹿-sravananantaram mananabodhanat虏.
pratyaksadrste 'py anum膩nadarsan膩d, ekalingavagate 'pi
lingantarena tadanuman膩c ca. mantavyas copapattibhir iti鲁
smaranat.
4 VARIANTS:
1. TCDJ (2) reads -visaya- for visayaka-.
2. TCDJ (2) reads mananabodhat for mananabodhan膩t.
3. TCDP adds bahuvacana-.
4. KT reads srabanat for smaran膩t.
TRANSLATION:
Not even the absence of merely the supportive