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Parikşāmukham effects will always arise for no other thing than Sāmānya etc. will be required to produce effects. If we maintain that Sāmānya etc. require other accessories, we must maintain that it consists of modification. Whenever we accept accessory causes for production of an effect, the conclusion is inevitable that modification will occur. To accept the second view viz. that Sāmānya etc. produce effect being Asamartha will not be proper. A cause which is Asamartha cannot produce anything either before or after combination with accessory causes. So Sāmānya etc. if taken as Asamartha will not be able to produce any result.
फलाभासं प्रमाणादभिन्नं भिन्नमेव वा ॥ ६६ ॥ 66. Phalābhāsam pramāņādabhinnam bhinnameva vā. अभेदे तव्यवहारानुपपत्तः ॥ ६७॥ 67. Abhede tadvyavahārānupapatteủ.
व्यावृत्त्यापि न तत्कल्पना फलान्तराव्यावृत्त्याफलत्वप्रसंगात् ॥ ६८॥
68. Vyāvrittyāpi na tatkalpanā phalāntarādvyāyrittyāphalatvaprasangāt
प्रमाणाव्यावृत्त्येवाप्रमाणत्वस्य ॥ ६९ ॥
69. Pramāṇādvyāvrittyevāpramāṇatvasya. तस्माद्वास्तवोऽभेदः ॥ ७० ॥ 70. Tasmādvāstavo'bhedaḥ. भेदे त्वात्मान्तरवत्तदनुपपत्तः ॥ ७१॥ 71. Bhede tvātmāntaravattadanupapatteb. समवायेऽतिप्रसंगः ॥ ७२॥ 72. Samavāye’tiprasangaḥ.
66. Phalābhāsa (fallacy of result ) is either separate or not separate from Pramāņa.
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