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[Footnote 1: See S'lokavârttika, Nyâyaratnâkara, S'âstradîpikâ,
Yuktisnehapûra@nî, Siddhântacandrikâ on anumâna.]
[Footnote 2: On the subject of the means of assuring oneself that there is no condition (upâdhi) which may vitiate the inference, Prabhâkara has nothing new to tell us. He says that where even after careful enquiry in a large number of cases the condition cannot be discovered we must say that it does not exist (prayatnenânvi@syamâ@ne aupâdhikatvânavagamât, see Prakara@napañcikâ, p. 71).]
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Upamâna, Arthâpatti.
Analogy (upamâna) is accepted by Mîmâ@msâ in a sense which is different from that in which Nyâya took it. The man who has seen a cow (go) goes to the forest and sees a wild ox (gavaya), and apprehends the similarity of the gavaya with the go, and then cognizes the similarity of the go (which is not within the limits of his perception then) with the gavaya. The cognition of this similarity of the gavaya in the go, as it follows directly from the perception of the similarity of the go in the gavaya, is called upamâna (analogy). It is regarded as a separate pramâ@na, because by it we can apprehend the similarity existing in a thing which is not perceived at the moment. It is not mere remembrance, for at the time the go was seen the gavaya was not seen, and hence the similarity also was not seen, and what was not seen could not be remembered. The difference of Prabhâkara and Kumârila on this point is that while the latter regards similarity as only a quality consisting in the fact of more than one object having the same set of qualities, the former regards it as a distinct category.
Arthâpatti (implication) is a new pramâ@na which is admitted by the Mîmâ@msâ. Thus when we know that a person Devadatta is alive and perceive that he is not in the house, we cannot reconcile these two facts, viz. his remaining alive and his not being in the house without presuming his existence somewhere outside the house, and this method of cognizing the existence of Devadatta outside the house is called arthâpatti (presumption or implication).
The exact psychological analysis of the mind in this arthâpatti cognition is a matter on which Prabhâkara and Kumârila disagree. Prabhâkara holds that when a man knows that Devadatta habitually resides in his house but yet does not find him there, his knowledge that Devadatta is living (though acquired previously by some other means of proof) is made doubtful, and the cause of this doubt is that he does not find Devadatta at his house. The absence of Devadatta from the house is not the cause of implication, but it throws into doubt the very existence of Devadatta, and thus forces us to imagine that Devadatta must remain somewhere outside. That can only be found by implication, without the hypothesis of which the doubt cannot be removed. The mere absence of Devadatta from the house is not enough for
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making the presumption that he is outside the house, for he might also be dead. But I know that Devadatta was living and also that he was not at home; this perception of his absence from home creates a doubt as regards my first knowledge that he is living, and it is for the removal of this doubt that there creeps in the presumption that he must be living somewhere else. The perception of the absence of Devadatta through the intermediate link of a doubt passes into the notion of a presumption that he must then remain somewhere else. In inference there is no element of doubt, for it is only when the smoke is perceived to exist beyond the least element of doubt that the inference of the fire is possible, but in presumption the perceived non-existence in the house leads to the presumption of an external existence only when it has thrown the fact of the man's being alive into doubt and uncertainty [Footnote ref 1].