Indologica Taurinensia

Author(s): Colette Caillat, Siegfried Lienhard, Irma Piovano, Saverio Sani
Publisher: Comitato AIT

Page 30

58
Piotr Balcerowicz
bering (the logical ground) in this way, (the person) proceeds (with the intention to see the deer). So this is nothing but inference. Therefore, having considered, through inference, that there is a possibility of perception (sc. that one might be able to see a deer), one proceeds (sc. sees the deer). '83, 84
As we can see, there can be no doubt that Prajñākaragupta rejects even a slightest possibility of 'perception for others' 85. In his opinion, what the opponent - doubtlessly a Jaina thinker - considers to be perception for others is an inferential process, triggered by the verbal instruction: 'Look! A deer is running', which can be summarised as
[2]
[3]
83. PVA, p. 467.15-26: tri-rūpa-linga-prakāśana-dvāreņa tu vivādāspadibhātânu-meya-pratipattir iti na vacanasya vyarthatā. tato 'numānam udetîti tad apy anumānam upacārāt. yady anumanôtpadanád vacanam anumānam pratyakşôtpadanāt pratyakşam api parârthaí bhavet. nêdam caturasram.
yathā grhita-sambandha-smarane vacanāt sati/ anumānôdayas tadvan na pratyaksôdayah kvacit // tri-rūpa-linga-smarane niyamenânumódayah/ sva-pratitârtha-mātrasya vacane 'dhyakşavin na tu //.
na vacana-mātrād adhyakşam parasyôdeti. nanu "paśya mrgo dhāvatîti" drśyate darśanôdayaḥ. na, tatrâpy anumānasyânantaratvāt. tathā hi - [4]
tad-arthônmukhatāyām sa pasyêty evam niyujyate / mayā pratitam etat ca samarthyāt pratipăditam //
abhimukhi-bhava mrga-darśana iti niyoga-vacanam etat. abhimukhi-bhāvas ca yathā mama tathā tavāpi. tata evam abhimukhi-bhavane hetūnām vyāpāra iti smaran pravartata ity anumānam eva. tato 'numānāt pratyaksasambhavam alocya pravartate.
84. The same idea is elaborated also by Durveka Miśra in DhPr, p. 89: nanu ca parârthânumānotpadaka-vākyavad asti kiñcid vākyam yat para-pratyaksôpayogi. yathā "eşa kalabho dhāvati” vākyam. atah parârthânumānavat parârtham pratyakşam kim na vyutpadyata iti? atrôcyate - parokşârtha-pratipatter yā sāmagri - lingasya pakşa-dharmatā sādhya-vyāptiś ca - tad-ākhyānād vākyam upacarataḥ parârthânu-mānam ucyate. na tu tatra kathaṁcid anga-bhāva-mātrena, svāsthyâder api tathā prasangāt. idam punaḥ 'ayam kalabhaḥ' ity-ādi-vākyam na pratyakşôtpatter yā sāma-grîndriyâlokâdi tad-abhidhānāt tan-nimittam bhavat tathā vyapadeśam aśnute yena vyutpădyatām apy aśnuvita, kim tarhi? kasyacid didyksā-mātra-jananena. yathā kathancit para-pratyakşôtpattāv anga-bhāva-mātrena tādrāpye netrôtsave vastuni sannihite 'pi kathamcit parān-mukhasya parena yad abhimukhi-karanam sirasas tad api vacanâtmakam parârtha-pratyakşam vyutpădayitur vyutpădyam āpadyeta. etac ca kaḥ svasthâtmā manasi niveśayet. kim ca bhavatu tathā-vidham vacanam parârtham pratyakşam. kim nas chinnam?...
85. See also Manorathanandin in PVV ad PVI 1.3bc (p. 4.2-4): artha-kriyānirbhāsam tu pratyakşam svata evârtha-kriyânubhavâtmakaṁ na tatra parârthakriyâpekșyata iti tad api svato niścita-prāmānya.