Jaina Tarka Bhasha

SR No.: 022374
Original Sutra Author: N/A
Author: Dayanand Bhargava
Publisher: Motilal Barasidas Pvt Ltd
Publication Year: 1973
Total Pages: 198
Language: English, Sanskrit
Classification: Book_English
File Size: 16 MB

Page 120

98
Jain-Tarka-Bhasa
ities of sensuous cognition.
P. 6. Para 16. Absence of lapse makes our memory-impressions clearer and clearer, and as such, cannot be dismissed as cogniser of the already cognised. Similarly memory cognises the oneness, uncognised by any other means, of the object of the past and the present and has to be admitted as an organ of knowledge. Memory impression, of course, is not knowledge in itself.
P. 6 L.16. Perverted order (utkrama) means the latter in order, coming prior to the former in order, whereas the disturbed order (vyatikrama) means leaving some in between the two or more. Thus speculation (iha) occurring before perception (avagraha) is the example of perverted order whereas perceptual judgment (avāya) occurring after perception (avagraha) omitting speculation (Tha) in between the two, is the example of disturbed order. It may, however, be noted that it is not necessary here that the first may necessarily lead to the second or the second may necessarily lead to the third and so on and so forth.
P. 6 L.18. The example of the piercing of the hundred petals of a lotus is common in Sanskrit literature. Cf. Sahityadarpaņa (Ed. Jivānanda, Calcutta 1934) Explanation of IV. 258—utpalapatrašatavyatibhedavallāghavānna samlakṣyate.
P. 6 L. 19. The mind and eyes have no contact-awareness (vyañjanāvagraha). This has already been dealt with at length in the text itself on page 3 para 7.
P. 6 L. 20. The difference between many (bahu) and multiplied (bahuvidha) is that the former consists of knowledge of many individuals like knowledge of many cows whereas the latter consists of knowledge of many varieties like the knowledge of various kinds of cows—Saruārthasiddhi on Tattvārthasūtra, 1.16.
P. 6 L. 27. Pandita Kailash Chandraji in his Jaina Nyāya (p.156) gives an alternative explanation of quick (kşipra) and slow (akṣipra) knowledge. According to this explanation, quick knowledge may be explained as knowledge of a quickly falling current of water whereas slow knowledge is the knowledge of a slowly moving horse.