________________
The Sacred Books of the Jainas
qualities and the thing qualified, action and agent, species and individual, and difference and eternal substances1." "It exist, between the whole and its parts, the class and the individual, substance and qualities, agent and action, the ultimate atom and its viseșa." When the eye sees a pitcher, the colour which is co-inherent in the pitcher is cognized by the eye. So according to Hindn Naiyayikas, the relationship of Samjukta Samavaya can be the cause of the knowledge of colour.
158
In Jain Nyaya philosophy this view is not accepted and is refuted by this aphorism. It is urged that when we see a fruit, we do not cognise its taste though the taste has co-inherence in the fruit. So it cannot be said that knowledge arises from Samjukta Samavaya Samvandha. Though in a thing (fruit) there is co-inherence of sight and taste, Pramāņa of taste cannot arise from the sight. In the same manner coinherence of sight and colour also cannot be accepted as Pramāņa. So the Pramāņa called Sannikarśa in Hindu Nyaya philosophy is not accepted by Jain logicians. अवैशये प्रत्यक्षं तदाभासं बौद्धस्याकस्माद्
gagginız fgfasıaaa II. & ||
6. Avaiśadye pratyakṣam tadābhāsam bauddhasyākasmāt dhūma-darśanādvanhivijñānavat.
6. When Pratyakṣa is accepted in (things) not clear, we have its fallacy e. g. cognizance of fire by the followers of the Buddhist philosophy from sudden vision of smoke.
Commentary
In this aphorism, fallacy of Pratyakṣa ( Pratyakṣābhāsa) is described.
1. Dr. Ballantyne's Translation of the following passage from Tarkasangraha : “नित्यसंवन्धः समवायोऽयुत सिद्धवृत्तिः । ययोर्द्वयोर्मध्य एकमपराश्रितमेवावतिष्ठते तावयुतसिद्धौ ॥ अवयवावयविनौ गुणगुणिनौ क्रियाक्रियावन्तौ जातिव्यक्ती विशेषनित्यद्रव्ये च ।”
2. Arthur Venis. Notes on Vedanta-Paribhāṣā,
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
