Studies in Jain Literature

SR No.: 001868
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 114
Language: English
Classification: Book_English, Literature, & Story
File Size: 14 MB

Page 284

266 STUDIES IN JAIN LITERATURE amd his followers) Perception arises from that artha' (rupa etc., colour etc., which alone is real). 'Kalpana'; they maintain, means attributing of qualifications such as name, class (jati), etc. In his Pramanasamuccaya) (1.3) Dinnaga thus defines Perception : प्रत्यक्षं कल्पनापोढं नामजात्याद्यसंयुतम् / The Vrtti elucidates the definition as follows : यत्र ज्ञाने कल्पना नास्ति तत् प्रत्यक्षम् / अथ कल्पना च कीदृशी चेदाह-नामजात्यादियोजना / यदृच्छाशब्देषु नाम्ना विशिष्टोऽर्थ उच्यते डित्थ इति / जाति-शब्देषु जात्या गौरयमिति / गुण-शब्देषु गुणेन शुक्ल इति / क्रिया-शब्देषु क्रियया पाचक इति / द्रव्य-शब्देषु द्रव्येण दण्डी विषाणीति / अत्र संबन्धविशिष्टस्येति केचित् / अन्ये त्वर्थशून्यैः शब्दैरेव विशिष्टोऽर्थ इति / According to Dinnaga kalpana (yojana or samaropa) is five-fold : 1. name, 2. class, 3. quality, 4. action and 5. dravya (substance or a single thing or person). These may be illustrated as follows : (1) This is Dittha (Mr. So and So); (2) this is a cow or a bull; (3) this is white; (4) this is moving (calah), and (5) this is the possessor of a stick (dandi). According to Patanjali "There is a fourfold currency of words as instanced in Cow or Bull, White, Moving, Dittha" : गौः शुक्लश्चलो डित्थ इति "चतुष्टयी शब्दानां प्रवृत्तिः / " इति महाभाष्यकारः / The KLV (p. 47) comments on tato' rthat' as follows : ततो व्यपदेशनिमित्ताद् इति / व्यपदेशनिमित्तं रजत-विज्ञानस्य रजतम् / तेन हि तद् रजतविज्ञानं व्यपदिश्यते रजतस्येदं विज्ञानमिति / ततश्च व्यपदेशनिमित्ताद् रजताद् यद् रजतविज्ञानमुत्पन्नं तत्प्रत्यक्षम् / यस्य तु रजतविज्ञानस्य न व्यपदेशनिमित्ताद् रजतादुत्पादोऽपि तु शुक्तिकातस्तस्य न प्रत्यक्षता / V. 7. समारोप: किलतावान् सदालम्बनं च तत् / .जात्याद्यपोहे वृत्तिः क्व क्व विशेष: कुतश्च सः // Here, Bhamaha takes up the definition of perception, given by Dinnaga, for criticism and refutation. "So much or of such measure is indeed the wrong attribution" (Inputing name, etc., to a real thing (or object) is verily wrong attribution), and the perception has as its subject 'a real', 'reality'. If from the reality, jati, class etc., are excluded where could the perception operate ? (What remains of that reality on which the perception could operate ?) And where is