Jaina Tarka Bhasha

Author(s): Dayanand Bhargava
Publisher: Motilal Barasidas Pvt Ltd

Page 69

The Organ of Knowledge through inference of the logical impossibility of the one in the absence of the other. It is two-fold : straight-intelligence and wide-intelligence. Straight i. e. cogniser of the general intelligence, is the straight-intelligence. Here 'general means lesser particulars than those (known) by wide-intelligence; otherwise, if we accept only cognition of the general (and no particulars), it would be the same as the indeterminate intuition of the psychic modes. Wide,-i. e. cogniser of the particulars, intelligence is the wide-intelligence. By straightintelligence is known that one has thought about pitcher etc. whereas wide-intelligence cognises it, as possessed of hundreds of modes. Both of these cognitions are called partial perceptions as having partial objects as its subject.
[11. Investigation into Pure-knowledge]
*21. That which has a direct cognition of all substances with modes is called pure-knowledge. Therefore, it is called perfect perception. As its cause--the destruction of veil-is one; it has no variety. Here the veil is karman only, because our knowledge, which does not work in its sphere, is veiled (and) if all things cannot be its sphere, it would lead to the absence of the knowledge of necessary concomitance; and in the absence of veil, absence of lucidity would be incoherent. On the destruction of veil by right faith etc. which are opposite to karman, the pure knowledge is attained (or proved).
*22. Some say, 'it is born of mind only purified by the qualities by spiritual practices'; it is not so; even the mind, purified by qualities, cannot generate it like the knowledge of the objects of five senses.
*23. The Digambaras (a sect of Jainism) say that a person who takes morsels of food, cannot have pure knowledge; it is not so; because the taking of morsels of food, is caused by hunger creating karman, and the rise of unpleasant-feeling karmans etc. have no contradiction with pure-knowledge, because it has contradiction only with destructive karmans. If it be said that it is not generated from that (karman) which is like a burnt rope, it is not so; for in this way there would be no mundane existence from the similar age-determining karman.