Jain Journal 1998 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 18

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JAIN JOURNAL : Vol-XXXIII, No. 1 July 1998 place. Without the help of valid inductive reasoning the inference cannot occur. If inference does not take place then validity of perception can not be proved. In this way, in absence of all the pramānas object cannot be proved. Thus if we do not accept the validity of recollection all the organs of knowledge and the
knowable things will not exist in the world of reality. 5. Recollection is a valid organ of cognition because it is a means
of knowledge like a perception. The intelligent people cannot behave without the validity of recollection. If we do not accept its validity then we cannot even reach our homes. All the transaction of money will be stopped. The students will not be able to write any thing in their answer sheets at the time of examination. Thus the validity of recollection is duly established in all our activites. If recollection is understood as invalid cognition on account of its occurrence after perception then it is also not legitimate because inference also occurs after perception. As inference is a valid organ of cognition because it is devoid of
abt, illusion and indetermination, so is the recollection. because it also has the same quality. Without the memory of probans (hetu)and probandum (sādhya) the invariable relation between them cannot be established. Jayanta Bhatta in his Nyāyamañjari says that recollection is not invalid because it cognises the object previously cognised, but it is invalid because it is not generated by the object, because the object does not exist at the time of correspondence due to its momentariness. ņa smộter apramāņatvam gļhita-grāhitā-kstam
api-tuanartha-janyatuam tad aprāmāṇya-kāraṇam 11 The reason of the invalidity of recognition pointed out in this Karikā is also corresponding to the Buddhist view, but it is not proper according to Vidyānanda. He replies as under.
närthāj janmopapadyeta pratyakşasya smsteriva 1 tadvat sa eva tadbhāvād anyathā na kşana-kşayaḥ 11
Tattvārtha-śloka-vārttika (1.13.27) The reply is given to the Buddhist philosophers that in the Buddhist view even the perception also, is not generated from the object because the object does not exist at the time of correspondence due to its momentariness. Prabhācandra replies in a different way that we the Jainas do not accept the perception generated from the object. It is true that in Jaina philosophy the knowledge is a result of subsidence