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

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________________ 364 PIOTR BALCEROWICZ IS 'INEXPLICABILITY OTHERWISE' OTHERWISE INEXPLICABLE? 365 we gume na presungur "[TSa 1364) artinya ane drs nun transitada tam tikrlatnanas 13 [TSa 1365) aguinayapannat araw arate oko-labanata.no har car latnanalo na wall [TSa 1367) awidtáva samhandhas - meditaci! andsamlings-Henry en plattell. [TSa 1368] anampapannana para darah Awal பw day'என் காம [TSa 1369) dicipant i ! and the TSa 1371) ralatan herrit ara kantarild palad bdw sad imatail... [TS 1379) fenalkulatramo pradhand gematonak! pro-warmdditir anu diwartai pertalia For verses TSa 1372-1976, see below pp. 349-350. The above fragment is also translated in KUNST (1939). "Cf. NAT ad NAV 5.2 (H: p. 54.1 and V:p 35.4): NAT ad loe n dinden arman maturantimino potrdi didad தன் சாகப்பரக்க எவ்r athnanai pattayாங்கப்பதக்கia di par t -'A gloss on the phrase "being his son, etc. Here the inference [is as follows: "He is dark-complexioned because he is his son, just like the son who is just being seen". By the word "etc." a reference is made to the erroneous following reasoning): "these mangoes are ripe, because they grow on the same branch, like the mango which is just being eaten. Devabhadra clearly regards the above examples as cases of unwarranted inference from sampling. However, in their structure they do not seem to differ from some cases of inference from sampling regarded as valid ones, for instance: -invalid inference: these mangoes are ripe, because they grow on the same branch, like the mango which is just being calen, valid inference:"all mango trees are blossoming, because one mango tree is blossoming' (see below, n. 12, NAV 5.2). Interestingly enough, Patrasvimin's register, found in TSa, of valid inferences that do not fulfil the conditions does not overlap with those mentioned, e.g. in NAV 5.2: Aumenaw i aseddipanar, are end and tim mailaksown awe maand w alcanhar adharcandant mitedade chalan g - c u -ci cand did m anerul verde c idal padharmanuvirate by anummima -'If you concede that it is indeed that inferential sign inseparably connected with the probandum that is love the condition of inference, then what is the use of requirement of the triplet of characteristics for the logical reason? Certainly, that being the case, the triplet of characteristics of the logical reason is useless because this [inferential sign inseparably connected with the probandum) alone leads to the comprehension of the inferendum). For it is as follows: we do infer-even without the characteristics of the inherence of a property in the locus-like in the following (examples): (1) from the reflection of the moon in the water (we infer] the moon in the sky. (2) from the rise of the constellation of the Pleiads (we infer] the rise of the Polisi constellation. (3) from one blossoming mango tree in the proper season we infer that all mango-trees are blossoming (4) from the rise of the m an (we in the opening of clusters of bad white waterlilies. (5) from a tree (we inferits) shadow,etc. C. KELLNER (1977: 97 . 146). H ein TSVA p. 203 (the discussion of a l l and the refutation of in laban is found there on pp. 198-217), in TBV (vol. II, p. 569.28-29), in NASV 43 and PMI 2.1.9 533 (p. 45.17-18). 1SE.g. Hemacandra's criticism against the Buddhist idea of trai in PMI 2.1.9933 (p. 45.1-16) closely follows the exposition of Patrasvamin's aphorisms quoted in TSa. NA Sau sidhd Mwne linguisdid . w w w / anwani... NA 13: Midwind-Muwe haturaco par prandakan parantamaan tapaki-paandall NA 22ab: Artippanunt hetor laksana inaw "As regards the expression Android cf. YS 2.16 ff. and NBh on NS 1.1: human sinarka Adnan dunia dan wanity in canary artheidni samog buddha t a dbiquechan, as well as NA 28: நாறa plalar கன்ரன் வங்காளமாமா / Aaniamentargaritre teamti. hane dit. On the issue of the avoidance of things which should be avoided, in the appropriation of things which are worth appropriating and in the indifference to things which deserve indifference', see WEZLER (1984). "LT 2.12cd-13ab (Prami l 2 (Parketa-panicchade) 12cd-13ab; Vol. 2 p. 434): iddialaran ligi dhiraman palan ini buldu "Since in the Diiniga's Dharmakini's logic, the probans (Aldund can either be the logical reason as essential property ( n iidu ) in case of relation of essential identity (Adam ) or the logical son as effect ( - ) in case of the relation of causality lad-part), therefore since in Akalanka's example the tree is examined as either the essential nature or the effect of the shadow, it is clear that the inference Akalahka has in mind is that from the tree to the shadow: hic cham, for the same example comp. n. 12 and p. 350. 36 LTV 2.12cd-13ab (Arimino.prwi2: Part i cle 12cd-13ab: Vol. 2 p. 635.1-3): Vlyti na e-da w l indiuidu ularirar Alathai in ehr-latam-sitht, மக்' repetitehillai natatus king dirawamiden The verse (YA 49. p. 122) reads: tamiக்கன் avakitham arreen my மாயாக்கள் anaman ito ng w asthant ad idream // O Jinal) Your persuasion (based on logical reasoning (a ndal' is the description of an object, which is not contradicted by what is perceived or by testimony. Here in your teaching the being is an external and internal] object, determined as an entity the nature of which consists in continued existence, rise and annihilation." Samantabhadra's and Vidyananda's description equate one with a n s, as a separate indirect cognitive criterion (framid), in addition to testimony (d m ). However, the Jainas of the non-Agamic tradition recognise one indirect cognitive criterion ( b) that bifurcates into two main divisions, and and Idada. Comp, similar idea in NA Bab ( bivanid out from thaidhodnaand NA 9b (adress-wiredhatan). See also Vidyananda's comments adYA 49: Tiki: fomas' carma M adawa yudarth காழ்க் சாக்ய ராமபகார் Alexantheerல்மயா att-வைகார் Aarate 'காமாதான் மக்கள் பாtriyapuriகார்-பாயப்பகாம் ne p a nik-mana preta tad- dan arribar pran i y t te ima udarna stad ir prane

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