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capable of knowing all.
P. 8 L. 22-27. The question is sectarian and, therefore, we refrain from making any comments. This is one of the major points of difference between the Digambaras and the Svetāmbaras. The other major difference is on the question of liberation of women, which is held possible by the Svetāmbaras and impossible by the Digambaras. For the Digambara view of these problems, one may refer to Nyāyakumudacandra (pp. 852-878).
P. 9 L. 1-2. The opponents, who believed that recollection is non-organ of knowledge, advance certain arguments in support of their contention. The first of these arguments has been advanced by the author of Cintāmaņi (p. 845), who says that in recollection either of the two-the qualified and the qualification is not present, whereas the recollection makes it a subject of present, thus making an unreal assertation. We recollect on the form of 'that pitcher'etc., whereas the part of the knowledge indicated by 'that belongs to the past. Now, 'that' is the qualification, and it indicates past but it is not necessary that this time indicated by qualification should necessarily be connected with the qualified. Here 'that' indicates the time (past) of the previous experience and not of the pitcher.
P. 9 L. 2-4. Udayanācārya (Nyāyakusumāñjali, 4. 1) says that recollection's validity depends on the validity of the experience and as such it cannot be said to be the organ of knowledge, even though it may be real. The answer to this objection is that if we were to apply this criteria, inference's validity also depends upon the validity of concomitance, and as such inference would also be a non-organ of knowledge.
P. 9 L. 4-7. Here Yasovijaya has shown some originality, inasmuch as the arguments, advanced here, go deeper than that of any other Jaina logician.
P.9 L. 7-8. Compare para 16 on page 6., where the objection that recollection knows only that which has been already known, has been answered.
P.9 L.15.17. The Buddhists hold that the recognition is in the form of 'this is that' or 'that is this'. Here the object
