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CHAPTER VII
139
viz., the group of sensation (rūpaskandha), the group of knowledge (vijñānaskandha), the group of feeling (vedanāskandha), the group of verbal knowledge (sañjñāskandha) and the group of impressions (saṁskāraskandha). These taken together contain the basis of all personal existence.
साध्यसाधनविज्ञप्तेर्यदि विज्ञप्तिमात्रता। THIEZI 7 7 ulaşilegalaa: 118011 sādhya-sādhana-vijñapter-yadi vijñapti-mātratā, na sādhyam na cha hetuscha pratijñā-hetu-doșataḥ.
80. If the knowledge of sādhya and sādhana be merely thought, there will be no sādhya or hetu owing to fault of pratijñā.
COMMENTARY If you say that everything internal or external (mental process or material objects) are all thought realities, defects will arise as follows.
In Parārthānumāna (inference for the sake of others), the following may be taken as an instance :
1. This hill (pakşa) is full of fire (sādhya). This is the proposition or pratijñā.
2. Because it is full of smoke (sādhana), this is hetu.
3. Whatever is full of smoke is full of fire, just as the kitchen, this is drstānta (example).
4. So is this hill full of smoke. This is upanaya (application).
5. Therefore, this hill is full of fire, this is nigamana (conclusion).
The Jaina logicians hold that the first two links are sufficient; but they have described the others as the same might be necessary for understanding of persons of limited knowledge. 1. See Sacred Books of East, Vol. XXXIV, p. 403.
