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194
The Sacred Books of the Jainas
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तथा प्रतिभासनात् कार्याकरणाच ॥ १२ ॥ 62. Tathā pratibhāsanāt kāryākaraṇāchcha. समर्थस्य करणे सर्वदोत्पत्तिरनपेक्षत्वात् ॥ ६३ ॥
63. Samarthasya karaṇe sarvadotpattiranapekșatvāt. परापेक्षणे परिणामित्वमन्यथा तद्भावात् ॥ ६४ ॥
64. Parāpekṣaṇe pariņāmitvamanyathā tadabhāvāt. स्वयमसमर्थस्य अकारकत्वात् पूर्ववत् ॥ ६५ ॥ 65. Svayamasamarthasya akārakatvāt pūrvavat.
61. Visayābhāsa ( fallacy of object ) ( happens ) where Sāmānya or Viseșa or both of them ( are ) separately ( accepted).
62. As it appears like the same, and as it does not do any work.
63. Accepting it to be Samartha ( effective ) will lead to creation ( of result ) at all times, being independant.
64. On accepting dependency on other (causes), the quality of being modified will have to be accepted as otherwise, this does not exist.
65. Because, that which is ineffective in itself cannot cause anything as the former.
Commentary Fallacy of Vişaya ( object ) arises when we say that the object of Pramāṇa is only Sāmānya or only Viseșa or that Sāmānya and Višeşa are separate objects of Pramāņa. In objects only Sāmānya etc. are not seen and only Sāmānya etc. cannot produce any result. On accepting that Sāmānya etc. can effect something we are led to two stand-points viz, whether Sāmānya etc. effect anything being Samartha (effective cause ) or Asamartha ( non-effective cause ). If we accept that Sāmānya etc. effect things being Samartha, we will be led to the inevitable conclusion that
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