ssociating of a name to a new object
(_samakhyasambandhapratipattirupamanartha@h_, Vatsyaya@na). Jayanta
points out that it is the preception of similarity which directly
leads to the association of the name and hence the instruction of
the forester cannot be regarded as the direct cause and consequently
it cannot be classed under testimony (_s'abda_). See Pras'astapada
and _Nyayakandali,_ pp. 220-22, Vatsyaya@na, Udyotakara, Vacaspati and
Jayanta on _Upamana_.]

[Footnote 2: See Kumarila's treatment of abhava in the _S'lokavarttika_,
pp. 473-492.]

356

and his followers, whose philosophy we shall deal with in the
next chapter, hold that negation (_abhava_) appears as an intuition
(_manam_) with reference to the object negated where there are no
means of ordinary cognition (_prama@na_) leading to prove the existence
(_satparicchedakam_) of that thing. They held that the notion
"it is not existent" cannot be due to perception, for there is no
contact here with sense and object. It is true indeed that when
we turn our eyes (e.g. in the case of the perception of the non-existence
of a jug) to the ground, we see both the ground and
the non-existence of a jug, and when we shut them we can see
neither the jug nor the ground, and therefore it could be urged
that if we called the ground visually perceptible, we could say
the same with regard to the non-existence of the jug. But even
then since in the case of the perception of the jug there is sense-contact,
which is absent in the other case, we could never say
that both are grasped by perception. We see the ground and
remember the jug (which is absent) and thus in the mind rises
the notion of non-existence which has no reference at all to visual
perception. A man may be sitting in a place where there were
no tigers, but he might not then be aware of their non-existence
at the time, since he did not think of them, but when later on he
is asked in the evening if there were any tigers at the place where
he was sitting in the morning, he then thinks and becomes aware
of the non-existence of tigers there in the morning, even
without perceiving the place and without any operation of the
memory of the non-existence of tigers. There is no question of
there being any inference in the rise of our notion of non-existence,
for it is not preceded by any notion of concomitance of any kind,
and neither the ground nor the non-perception of the jug could
be regarded as a reason (_li@nga_