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Vada ] Gañadharavāda
: 173: The argument stated above is not correct. Svavisayā. numāna can be appied only in case of establishing the the existence eto. of other vijñānas and visayas, and not otherwise. Just as in case of sabda etc., which are not accepted as existent, one could not establish properties like anityatā by reason of their pere constructive utility; so, in this case also, properties like kşanikatā, could not be proved to exist in objects which are not known at all.
Moreover, vijñāna which is said to be kşanika and skālam-- bana, is not able to understand whether there are other jñānas and visayas, and whether those jñānas and vişayas possess the property of producing jñāna of its own self and sphere. So, if such 'jnāna could not be produced and if the objects in which kşanikatā is to be established, are not known, how could kşaņiktā be proved to exist at all ?
At this point, the opponent may argue that existence etc. of other vijñānas could be established by the help of sva vişayānumāna. One would say in this case that “ Just as I exist and my vişaya exists, other jnanas and their vişayas also exist, and just as I and my visaya are kşanika, other jñānas and their visayas are also kşanika." Thus, existence, as well as, kşanikatā of all the objects could easily be established.
The above objection is entirely fallacious. Jiāna which apprebends sarvakşapikatā is not able to recognize even its own self after its production on nocount of its being kşaņika-as good as dead. Thus, when it is not able to recognise its own self, how can it perceive that there are other jñānas and their visayas also ? Such indurable jñāna does not recognize kşaņikatā of its own visaya, because, according to them, that jñāna and vişaya vanish within equally short time. If that jñāna ascertains the ksaņikatā of its own vişaya from its disappearance within a short time before the jñāna itself dies away, then and then only would the kşaņikatā of its
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