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R. D. Hegde
cognition of the spreading of a lanp-light is inferntial, and the means is inference, 16
That the cognition of a far distant lotus-lake is possible by the mere cognition of its fragrance by the olfactory sense, also is inferential; infe. rential because the cognition of invariable relation causes the cognition of the distant lotus-lake on sensing the fragrance from a distance, brought by the wind. The form of invariable relation is like this : a person smells for many times the fragrance of lotus and also notices the lotus in the lake. By his repeated experience of the same kind, he gathers the invariable relation between fragrance of that sort and the lotus-lake. Having sensed the fragrance brought through the wind, he remembers the invariable relation obtained in the earlier experiences. Here fragrance is the middleterm (linga). Thus, his knowledge of the invariable relation between the middle-term and the major term, produces in him the koowledge of the existence of a distant lotus-lake, in the form of 'far away, there is a lotus-lake'.17 Existence of a distaot sandal tree also would be inferred in the same manner by smelling its fragrance.18
This is the account of how Jayanta refutes the Carvākas' theory of infinite pramāṇas. Study of the above discussion proves that the analysis of the illustrations is not merely mechanical, but it requires some real intelligence. It may also be noticed that the Naiyāyikas first classify the means of valid knowledge, and then, test them practically. Thus, quite contrary to the Bauddha and the Carvaka view, it is proved that the prameyas cannot ascertain the number of pramāṇas.
REFERENCES :
1.
CP.
The papers of Th. Stcherbatsky'. p. 22.
2.
3.
"Vakrānguliḥ praviralānguliresapāṇiḥ Ityasti dhıh tamasi militacak suso vā Ne am tvagindriyakļlā na hi fatkarastham Tatraiva bi pramitimindriyamādadhāti." Vide NM.p.60. “Dūtātkaroti nisi dipaśikha ca dịşta
Pratyan!adeśavisstāsu matim prabbasu" also see 'Nyāyasaurabha' on NM., p. 169 : Ahoparyantaprasșmaraprabhabhasureyam dipaśikheti'.
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