________________
370
PIOTR BALCEROWICZ
*PA (V) 3.89 = PA (J) 3.90: vyutpanna-prayogas tu lathapapatty-anyathanupapatter
vå.
45 NA 17:
hetos tathopapattyd vi syt prayogo nyathap va
dvi-vidho yatarendpi sádkya-siddhir bhaved iti
NKC p. 448.8 (adLT 2.12) "idam asmin saty eva bhavati ato nyathāna bhavaty eva". This passage occurs in NAT as a rule for suppositional knowledge (ha, tarka), cf. n. 91. Interestingly, seemingly a similar formulation is found in TSa 1692:
asmin sati bhavaty eva na bhavaty asaritical
tasmad ato bhavaty eva yuktir eşa 'bhidhiyate
This reasoning principle is called yw and is attributed by Santarakṣita to Caraka the physician (TSAP ad loc. Caraka-vaidy) in TSa 1693ab:
pramanántaram evéyam ity dha carako muni
The main difference between Caraka's puki and Jaina suppositional knowledge lies in the fact that Caraka avails himself of a causal relationship (karya-karanata, cf. TSa 1696), which is pointed out by Kamalasila (TSaP ad loc tad-bhäva-bhävitvena yat-karyata-pratipattiriyam yuktif), whereas for the Jainas suppositional knowledge extends to all kinds of anumana. Furthermore, we can notice apparently different position of er for Caraka the restrictive particle binds the result in the causal relationship (bhavaty eva), whereas for the Jainas, esa binds the antecedent in an inference (asmin saty eva).
67 On this issue comp. UNO (1993).
"E.g. NKC p. 434-435 adLT 2.11cd-12ab: sadhyena istabadhitasiddha-višesanavišistena avindbhavo vyaptik, NKC p. 420.1 ff. ad LT 2.10: tacha hivyāptiḥ sambandhorthanam, să ca desataḥ kālato vá kasyacit kenacit syát? na, NKC
p. 418.15-419.1 ad loc. (LT 2.10): vyaptir hi sadhya-sadhanayor avinābhaval, see also: NKC p. 315.9 etc.
E.g. NRA: ad MSV 5.4 (anumana-pariccheda) 4ab (p. 248.4): vyapti niyamaḥ 10 E.g. NKC p. 423.11-424.3, or NAV 5.3: tatha karya-svabhävänpalabdhi-ripalinga-traya-niyamo pi kila tādātmya-tad-utpatti-lakṣaṇa-sambandhástitvam etesv even, and NAV 18.1: sadhanam tad-gamako hetuk, tayoh sadhya-sädhanayor vyäptir, idam anena vina na bhavanity-eva-rupā...
"Eg. PV (P) 3.1c: avindbhava-niyamad, and PV (P) 3.31c: avindbhava-niyamo NAV 18.1: na hi saha-darśanad eva kvacit sarvatrēdam amună vină na bhavatiti sidhyati. Cf. also PV (P) 3.31:
karya-karaṇa-bhavad vä svabhävad vä niyāmakāt
avindbhava-niyamo 'dariamän na darsanät!!
-The law of the inseparable connection is [based] either on the cause-and-effect relationship or on the [essential] identity; [it is not based] on non-observation or on observation,"
as well as PVin II.63 (p. 94,23-26):
gyu dan bras buidos po am
Iran bin nes par byed pa las
Imed na mibyun nes pa ste
Ima mthon las min mihon las min
73
Cf PV (P) 3.13b: ma cádarsana-mätrena vipake vyabhicäritä
14
MSV 5.4 (Anumana-pariccheda) 12-14 (p. 249-250):
bhiyo-darśana-gamya ca vyaptiḥ samanya-dharmayoḥ
jayate bheda-haneh kacic capi visepayab!!
kritikódayam alaksya rohiny-asati-kiptivat
vyäpteś ca driyamanavah kaścid dharmaḥ prayojahah!!
75
.IS INEXPLICABILITY OTHERWISE OTHERWISE INEXPLICABLE? 371
"asmin saty amund bhāvyam "iti saktyā miripyate
anye para-prayuktānāṁ vyäptinām upajivakah
Cf. VP 1.35:
pareçam asamakhyayam abhyasad eva jayate mani-padi-vijñānam tad-vidám nánumänikam
-The experts' knowledge of precious stones and coins, which cannot be
conveyed to others, arises from from repeated practice. It is not inferential."
36
NKC p. 421.8-9, adLT 2.10: kiñca, avindbhavaḥ sambandhak sa ca sambandhigrahana-prvakaḥ, sambandhinau ca dvau dvau videsau, ataḥ katham sarvipasamhärena vyaptir grahitum sakyä?
"NKC p. 423.8-10, adLT 2.10: yad apy abhihitam "avindbhavaḥ sambandhaḥ, sa ca sambandhi-grahana-prvaka "ity-adi; tad apy anendiva pratyäkkyätam sämanydpalakita-vitepayor vyapreḥ sarvpasamhäreṇaiva sambhavat na hi tatra anantyddi-dopo avakasam labhate
78 Cf. NAV 29.23: asmät kathañcid bhedäbhedináv evaitan-Therefore these two, (ie. the universal and the particulars), are somehow truly [both] different and not different from each other."
Cf. LT 2.47cd (p. 646): dravya-paryāya-samanya-videsátmártha-nisthitam, as well as YA 40 (p. 94):
samanya-nisha vividhä višesah padam višeşântara-pakṣapäti antar-visesantara-vrtito nyat samana-bhavam nayate visesam
80
Cf. NKC p. 423.3-5: kasya kena vyapti iti, tatra yasya yena avyabhicāraḥ tasya tena vyaptik sämánya-vilesavatas ca dhumadeḥ samanya-videsavatigny-dinavyabhicärät tarya tendiva vyptik.
Both the criticism of bio-darsana and the discussion of how up is cognised is found in NKC p. 429.9-434.11 adLT 2.11.
Cf. e.g. NKC p. 429.19-20 adLT 2.11: ki ca pratyakṣa-mātraṁ bhayo-darianasahayam anvaya-vyatireka-sahakṛtam va pratyaksam vypti-grahanam prabhavet? ..., and NKC p. 431.12 ff. ad LT 2.11: etena bhayo-dramvaya ity-adi pratyuktam...
Cf. e.g. NKC p. 433.16 ff.
"To establish a first-level inference we have to establish the yap, for which we would require a second-level inference, for the yap of which to establish we would require a third-level inference, etc. Cf. NKC ad loc. (p. 433.21-22): sarvatra ity-ādi. sarvatra prathamanumanavat dvitiye 'py anumane avilesat. Very similar argumentation is found in NAV 1.19: pratyaksanumānayaś ca prämäṇya kuta iti cintyam na tavat pratyaksāt...
85 LT 2.11cd-12ab (p. 426):
avikalpa-dhiya lingam na kiñcit sampratiyate
nánumänäd asiddharvat pramänántaram ñjasam
Vivrtiḥ: na hi pratyakşam "yavan kacid dhimah kälänttare deiantare ca pavakardiva käryam nárthäntarasya" iti iyato vypärän karum samartham sannihita-visayabalotpatter avicarakatvát nápy anumanántaram, sarvatravieṣāt na hi säkalyena lingarya lingind vyapter asiddhau kvacit kiñcid anumanam nama. "tan na apratyakşam anumana-vyatiriktam pramaņam "ity ayuktam; linga-pratipatteḥ pramänántart Prabhacandra explains at an earlier portion of NKC p. 418.14-419.2 ad loc. (LT 2.10): kah punar ayam tarko nama iti cet? vyapti-jñānam, vyäptir hi sädhya-sadhanayor avindbhavak tad-grähi jäänaṁ tarko bhidhiyate, tatra tasyaiva pramanyat (recte: prámányál, jäänäntarānāṁ tad-grahaṇe sämärtydsambhavatah tatra prámánydnupapatteh-What is it what you call suppositional knowledge? This is the cognition of the invariable concomitance. For the invariable concomitance is the
