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परिशिष्ट 899 अनुमान. But it has already been said that रस is iegu gjet. E# E meets this objection by saying that there is undoubtedly a F or order, though imperceptable. Our contention is that mere knowledge of the fact that Sita loves Ram is not रस. अनुमान being a knowledge can be converted only into knowledge of some sort or other. If we come to any other mental state, it must be by some other process. It may be urged that by one inference We come to the knowledge of Ram and Sita's love and by further inference we come to relish th. The process of inference will be the same as यत्र यत्र धूमस्तत्र तत्र वह्निः . We 11ay say y E THIAGEM E THIA:. But this is fallacious. There is no state here. is not invariably co-existent with the अनुमान of a भाव as fire with snioke. For logicians, grammarians etc. can infer that love exists between such and such 127ersons but never enjoy श्रृंगार रस. The हेतु being व्यभिचारी is हेत्वाभास, therefore the1re ca11 be no valid #FF. Moreover, the existence of one's own mental state to be known by a process of inference is absurd.
