Jain Tark Bhasha

Author(s): Yashovijay Upadhyay,
Publisher: Motilal Banarasidas

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The Organ of Knowledge described in the analogical sentence are found in the indicativeness of that word. Therefore, those who have a knowledge of the meaning of the sentence that "swan is one which discriminates between the water and the milk" can have the knowledge that this is to be indicated by the word 'swan' at the sight of an individual qualified by discrimination between water and milk. If we were to accept an extra organ of knowledge except recognition for the knowledge that this is to be indicated by the word 'gavaya', then we would have to search for another organ of knowledge to know that 'this is subtler than that,' at the sight of a bigger fruit-bilva (Aegle Marmelos)-of a person who has the impression of the sight of a smaller fruit—āmalaka (Emblic Myrobalan). If these were to be accepted as mental(cognition) then there would be an occasion for accepting even analogy as mental. Therefore, in short, recognition should be accepted in the knowledge "I recognise".
[14. Investigation into Reasoning)
*30. Reasoning is the logic about the probandum and probane relationship etc. with reference to all places and types, for example, wherever there is smoke it is always when there is fire or it is not without fire; all words of 'pitcher' indicate pitcher; all pitchers are indicated by the word pitcher etc. Thus, the direct perception does not work—simply because it is not within its jurisdiction even with the help of the concomitance in agreement and disagreement together with repeated sight-in the concomitance, characterised by no exception, and caused by the innate nature of the object; and, certainly it can be known by summarising all the individual cases of the probandum andt he probane, therefore, only reasoning caused by the sight, memory and recognition of the probandum and the probane is capable of making it known.
*31. Now if this be said that since the concomitance characterised by co-existence in its own probandum is capable of that, therefore, by the senses helped by repeated sight and by non-observation of any exception, the concomitance may be said to be perceived because it is possible
a Bhatar
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