Jaina Tarka Bhasha

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

Page 85

The Organ of Knowledge
63 as they are mediated by the obstacle of time. Some cause is simultaneous e. g., the fruit of bijorā(a species of citron) should be possessed of form because the fact of being possessed of taste cannot be justified otherwise. Here taste which is always simultaneous with the form, being not justifiable in its absence, indicates it. It differs from the nature, cause and effect because it is different in its nature and has no priority and successiveness. In these examples, the positive cause like smoke etc. prove the positive thing like fire etc., therefore, they are positive proving a positive thing, and they are also known as availability of non-contradictory.
*53. The second is that which proves negation and which is called the availability of the contradictory. It is of seven types: contradiction in nature and availability of concomitant with that etc. e.g., there is no absolute absolutism because non-absolutism is found. He has no certainty of the reality because there is doubt. He has no pacification of anger because there are signs of agitation on his face etc. He cannot tell a lie because he is possessed of a knowledge which is - not polluted by attachment etc. The Puşya constellation will not rise because Rohiņi has arisen. The Mrgaśīrsa did not arise a moment before because Pūrva-phālguni has arisen. He has no false knowledge because he has right attitude. Here non-absolutism is contradictory in nature to absolutism which is to be negatived. The doubt in the reality is concomitant with uncertainty which is contradictory to certainty of the truth which is to be negatived. The signs of agitation etc. on the face constitute the effect of non-pacification which is contradictory to the pacification of the anger. Possession of a knowledge not polluted by attachment etc. is the cause of truthfulness which is contradictory to a lie. The rise of Rohiņi is predecessor of the rise of the Mrgaśīrsa which is contradictory to the rise of Pusy a tārā. The rise of Pūrvaphālguni is a follower of the rise of Maghā which is contradictory to the rise of Mrgaśīrṣa. Right faith is the concomitant of right knowledge which is contradictory to false knowledge.
*54. The negative cause is also twofold: that which proves something positive and that which proves something