Tattva Sangraha Vol 1

SR No.: 007608
Original Sutra Author: N/A
Author: Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra
Publication Year: 1937
Total Pages: 753
Language: English
Classification: Book_English
File Size: 42 MB

Page 696

INFERENCE
701
Apart from these three there can be no Inferential Indicative,-because of the absence of Invariable Concomitance' in all other cases); without Invariable Concomitance, there can be no proper indicative character: for, if there were, it would lead to absurdities.
Thus then, what has been cited is neither a 'Probans', nor is it threefoutured'. How then could there be 'Infallibility' in it
Non-perception of the perceptible is the non-apprehension of something which fulfils all the conditions of apprehensibility.—(1417-1418)
In the following Texts, the author sets forth certain objections against the 'infallibility' put forward as constituting the character of the true Inferential Indicative
TEXTS (1419-1421).
** 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 TREIR'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 BRINOS VP THE IDEA OF SMOKE.—(4) FROM THE RISE OF THE Krttikā (ASTERISM) IS INFERRED THE PROXIMITY OF THE Rohini (ASTERISM)." -
(1419-1121)
COMMENTARY
(1) From the Rise of the Moon-follows the inference of the Blooming of the Lily and the Rise in the sea.
The term 'adi' 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 inters the presence of smoke.
(4) From the rise of the asterism Krttikti, one infers the proximity of the asterism Rohini; since it is well known that the asterisms rise in the same order in which they are enumerated in the list beginning with Ashvini.
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 followe: