Book Title: Is Inexplicability Otherwise Otherwise Inexplicable
Author(s): Piotr Balcerowicz
Publisher: Piotr Balcerowicz

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________________ 362 PIOTR BALCEROWICZ IS INEXPLICABILITY OTHERWISE OTHERWISE INEXPLICABLE? 363 which gradually requires further developments in the contextdisambiguating tools of the theory of spad-vada and naya-vida. with the subject alone. This was the next step in the economical trend to dispense with all unnecessary elements of our reasoning, and it opened a genuine possibility of developing strictly formal logic, in the sense of being independent from circumstances. Mere understanding of the logical rules allows us to infer correctly, without taking recourse to empirical instantiations: NOTES 'If a person to be taught recollects the logical reason as inseparably connected with the probandum in all cases, how could he then having recognised this [logical reason) in the thesis--not understand the probandum 7102 Additional positive and negative instantiations have no logical or formal value, because the inference is valid anyway. Nonetheless, they do have practical, or didactic value of instruction. The examples do not fulfil any formal role any longer and they are not necessary to validate the inference: the determination of two properties (sádhya and sadhana) in the example is already snea, nence it can be recalled (sambandha-smaranan. That is why the Jainas advise to apply a ten-membered proof formula for educational purposes alone. However, under certain conditions and provided one remembers the invariant relation, one can argue by applying a single-membered proof formula, that consists of the logical reason alone! For Siddhasena Mahamati, even the thesis (paksa) does not have to be necessarily expressed, if it can be understood from the context, the demand for a thesis is to disambiguate one's own statements, in case they cannot be easily understood from the context: I would like to thank Jonardon Ganer for his comments and suggestions. Inexplicability otherwise' in mentioned in NA 22abanatupapanawant heter latranom irita -The definition of the logical reason has been proclaimed to be inexplicability otherwise. The inseparable connection of her with sádhya is mentioned in NA Sac: sádhovna-bhuno lingar sadhu-nefcawatan saam! anumanaw..., NA 13c: Fidd wind- o hetor waco ya panipaidatamgaritham awwangwi... (vide infra, p. 16). Inexplicability otherwise' in mentioned in Akalahka's auto-commentary (Syd-wrath ad loc: (vol. 2, pp. 434-435.1-2): na hi tādātwa-road-wrant fiduw fabwe prináratánupapan-ilantena d o w ina eta-laksana-siddhit, vide infan. 20. The inseparable connection of het with sadhwa is mentioned in LT, vol. 2, p. 434 (Pramano-pravesa 2 (Partosa pariccheda) 1lcd-12ab), wiele infra p. 346. YAT p. 122.20-123.2, YA 49 (wide infra, n. 23) and YATp. 127.2-3 (ad YA 50): lalo didi padárthailan parasparajahud-y-etneka-sablan பான்றவர்கaateriuthaாலப்பயன். *PA 3.10: என்னப்பான்பால்க்ஸ்t ieems micrice ierar, Alias Patrakesarin / Pitrakesarisvamin (?), cf. Pandita Dalsukh Mālvaniya's note (p. 270.15-18) in his Tigwanan' to Santi Sūri's wann-sitra-viriba p. 102.27. Patrasvamin is occasionally (SUKHLAL-DOSHI (1928), CHATTERJEE (1978: 331)) identified with Vidyananda. Patrasvamin, however, preceded Santarakṣita ( 725788cf. STEINKELLNER-MUCH (1995: 56)), the teacher of Kamalasila; cf. BHATTACHARYYA (1926: ixvi-ixvii): "In that case Patrasvimin must be an earlier author than both Säntaraksita and Vidyananda, and he must have first propounded the theory that valid reason is that the existence of which cannot be maintained unless it is invariably concomitant with the major term... air 700 A.D. Therefore, he must be some other Vidyananda than the author of the Stoka-artita on Umāsvāti's TamarthaJitra which was composed around 850 CE, see UPADHYE (1971: '14-15), PATHAK (1930: passin) and PATHAK (1930-31: parin), who refers to him as Pätrakesari Vidyananda or as Pätrakesarisvämi, and BALCEROWICZ (2000:45). SSVR ad 3.13, p. 521.5-6: lad udtam parar mina. Nánarhinupapannanan yarra latra Inayena bim! awyathanyapaana yatra tatra trama kuin lli[- TSa 1369) A reference to the work is found in DHAKY (1995: 43), who refers to Jugal Kisbor Mukhtar's article: 'Sarimatisütra aur Siddhasena' in Jaina Saking awr Inikaso par Visada Prataisa, Calcutta 1956: 538-543 [the work was not available to moc). * PS 2.5cd: anume tha tal-rule sadbidyo, nastrani. Cf. T$ 2.1, p. 13.16-17: amabus in-lakrano her thaita ad atka paksa-dharmashnapatanam patsvydytis ca, and NP p. 1.5-6: herur ir- r ah. Eine wwar trainipsam pakrodharmarami saraise saman watse ceramnamin. * The use of gamatan may be an additional clue to post-Kumärilan date of Patrasvimin, cf. MSV 5.4 (anamana pariacheda) 4 (p. 248.3.7): sambandho vrapir istara linga-dharmasy lingina ரஷ்ய ரய கைகளlass tears ஓவரை pare/ and MSV 5.4 (amundna pariccheda) 22cd-23ab (p. 251): said p EMI HEpirate as eithere arteries / "f14ed) the pronouncement of this thesis) has to be made here as showing the domain of the logical reason. (15) Otherwise, for a person to be apprised, who is confused regarding the domain of the logical reason intended by the proponent, the logical reason might appear to be suspected of being contradictory, just like... [16] ...for a person watching an archer's skill, the archer who hits without the specific mention of the target [is endowed with both] skill and its opposite.com Would that mean that this decrease in the number of members of the proof formula finally entails the consequence that the reasoning of the anyathanupapati type, based on the avind have relation, tends to gravitate towards a deductive formula with two variables (sád and Jadhana)? At the same time, however, as a counter-development, the procedures of reasoning seem to become more context-dependent,

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