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A SOURCE-BOOK IN JAINA PHILOSOPHY.
of three types (1) smarana (2) pratyabhijñā and tarka. Smarana is the cause of pratyabhijñi and pratyabhijñā is the caure of tarka. Hence these three are the instruments in the formation of anumāna. Therefore he has considered these as gauna. There is another reason mentioned in tíre Nyāyaviniscaya, in that work pratyakşa, anumāna and āgama have been mentioned as praināņas, and other pramāṇas have been included as form of anumāna. LB REFUTATION OF CĀRVĀKA VIEW
The Cārvāka maintains that sense-percetion is the only valid sou. rce of knowledge, there is no other pramāņi. The criterion for determining the pramāna suggested by Cārvāka is avisaṁväda (non-contradiction with fact). And the other pramāṇas except the indriya pratya. ksa are based or do not possess these characteristics. Anumāna and other pramāņas are based on probability. And there would be distinctions and differentiations in the strength of probability on the basis of the time element and the element of form. In these cases, it would be difficult to find the characteristics of avinābhāva and avyabhicāra (unerring). For example, a sour and bitter fruit may be transformed into a sweet fruit through the passage of time and in a different place due to some material transformations also. Therefore, the inference regarding the fruit as bitter would not be adequate. Similarly, the case is with smarana and other pramānas.
But this contention of the Carvāka is not satisfactory, because even to affirm the sweetness or otherwise of the fruit in the first instant would involve the process of inference and other forms of pramāņas. Similarly, to make a distinction between pratyākṣa pramāna and other forms of pramāņas as invalid source of knowledge on the basis of the criterion of avisaṁvāda (non-contradiction) would involve the process of inference. Similarly, it is not possibl: to know the mind of the others without the help of the inference. Because through the indriyas we cannot know the mind of others.
We can know the mental states of others by inference on the basis of the behaviour and their sppech.: The inference is based on
1 Dharmakīrti, Pramāņamimārisā
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