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Parikşāmukham
67
To establish an inference, it will be necessary to hold where there is light, there is knowledge but we see that even where there is no light there can be knowledge as in the case of cats or owls in a dark night when there is no light. Further lice cannot see even when there is light. So, it cannot be propounded that where there is an object there is knowledge, for some persons in a particular state may have a knowledge of a mosquito on a hair though really there is no such mosquito”. A person suffering from jaundice may perceive yellowness while really there is no yellowness. So the relationship of cause and effect which is recognised by concomitance expressed in an universal affirmative or negative proposition cannot be found in light or object with knowledge.
Hemachandra in his Pramāṇa-mimāņsā also affirms this by saying “An object or light is not the cause of knowledge as knowledge can arise withoạt the universal negative proposition ( viz. where there is no object or light, there is no knowledge )."2 Hemachandra cites examples of knowledge of water in a mirage though there is really no water or knowledge of objects in darkness by certain animals and the knowledge of Yogis about things in the past and the future and urges that this proves that object or light is not the cause of knowledge”. यथा अग्नेमः । अन्वयव्यतिरेकावनुविधत्ते चार्थालोकयोनिम्', इति । न चात्रासिद्धो हेतुस्तत्सद्भावे सत्येवास्य भावादभावे चाभावाद् ।” Prameyakamalamartanda.
1. "अन्वयव्यतिरेकगम्यो हि कार्यकारणभावः। तत्रालोकस्तावन्न ज्ञानकारणं तदभावेऽपि चूकादीनां तदनुत्पत्तेः। तद्वदर्थोऽपि न ज्ञानकारणं तदभावेऽपि केशमशकादिज्ञानोत्पत्तेः। तथा च कुतोऽर्थजत्वं ज्ञानस्य ? तदुक्तं परीक्षामुखे 'नार्थालोको कारणं' इति । प्रामाण्यस्य चार्थाव्यभिचार एव निबंधनं, न त्वर्थजन्यत्वं, स्वसंवेदनस्य विषयाजन्यत्वेऽपि प्रामाण्याभ्युपगमात् । नहि किंचित् स्वस्मादेव जायते ।" Nyaya-dipika.
2. "नार्थालोको ज्ञानस्य निमित्तमव्यतिरेकात् ।" Pramānamimamsa I. 1. 26
___3. “मरुमरीचिकादौ जलाभावेऽपि जलज्ञानस्य वृषदंशादीनां चालोका
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