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2015.]
Nyāya-Kusumānjali नैषाध्यक्षत उद्भवेदितरथाऽऽद्याध्यक्षकालेऽपि सो-- मजेद् न स्मृतितस्ततो ह्यविषये न स्यात् प्रवृत्तिः कचित्॥१२॥
That feeble-minded person who does not admit Pratyabhijnana as Pramana must indeed point out the means of acquiring knowledge in the form of oneness. This knowledge of oneness cannot arise through Pratyaksha, otherwise, it should also arise even when an object is first perceived. Nor can it arise through Pratyaksha aided by Anumana, for, 10thing can operate beyond its scope. ( 12 )
Notes:--- In this verse the author examines the statement of those who do not consider Pratyabhijnana as Pramana. It is quite clear that Prutyjabhijnana is the only means of establishing the connection between the past and the present. Pratyaksha cannot establish such a connection, for, it deals with the present only. In other words, it does not illumine the objects that do not exist at the moment under consideration. It is not possible to assume that the function of Pratyabhijnand can be performed by Smriti with the aid of Pratyuksha, when it is rather the work of Pratyabhijnana which arises through the union of Smriti and Pratyaksha. For, otherwise, can it not be said in the case of Anumana that is its function is performed by Pratyaksha with the co-union of Vyapti-Smarana, there is no necessity of admitting Anumana as an additional Pramana! પ્રત્યભિજ્ઞાન પ્રમાણનું નિરીક્ષણ---
“ વળી, જે કમળબુદ્ધિમાન પ્રત્યભિખાનને પ્રમાણ તરીકે સ્વીકારતા 20
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