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66
The Sacred Books of the Jainas
Commentary
In the preceding aphorism, it has been mentioned that mind and the senses cause Pratyakşa knowledge. One may urge that light or a particular object is also necessary to give rise to Pratyakşa knowledge. So these should also be mentioned as cause of Pratyakşa knowledge. To refute this, it is mentioned in the present aphorism that an object or light does not cause Pratyakşa knowledge. The example of darkness is cited to establish this for it is well-known that we have a knowledge of darkness though it obstructs perception and is not the cause'
This is further elucidated in the following two aphorisms. तदन्वयव्यतिरेकानुविधानाभावाच केशोंडुकज्ञानवन्नक्तंचरज्ञानवच ॥ ७
7. Tadanyayavyatirekānuvidhānābhāvāchcha kesondukajñānavannaktańcharajñānavachcha.
7. That ( is established ) from universal affirmative and universal negative propositions like the knowledge of mosquito on a hair and like the knowledge of animals which see during the night.
Commentary Some may urge, that it may be established by inference that an object or light is the cause of Pratyakşa knowledge. To refute this it is mentioned that even by inference this cannot be established. For a deduction by inference follows from a knowledge of a concomitance expressed in an universal affirmative proposition ( Anvayavyāptijñāna) e. g. where there is smoke, there is fire or from a knowledge of a concomitance expressed in a universal negative proposition e. g. where is no smoke, there is no fire.
1. "प्रसिद्धं हि तमसो विज्ञानप्रतिबन्धकत्वेनातत्कारणस्यापि परिच्छेद्यत्वम् ।” Prameyakamala-mārtaņda.
2.663791TATATE agerialaari: 1 29 fe, qafe14772 faşinat तदन्वयव्यतिरेकानुविधानात्। यद् यस्यान्वयव्यतिरेकावनुविधत्ते, तत् तस्य कार्यम् ।
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