________________
Nyāyāvatāra: 27, 28.
A disputant is said really to refute his opponent, if the former can detect in the reasoning of the latter any of the fallacies aforementioned. But it will be a mere semblance of refutation, if he ascribes to his opponent fallacies which he has not really committed.
सकलावरणमुक्तात्मकेवलं यत् प्रकाशते । प्रत्यक्षं सकलार्थात्मसततप्रतिभासनम् ॥ २७ ॥
27. That which is characterised as free from all obstructions and shines as the absolute is called (supreme or transcendental) perception; it uninterruptedly illumines the nature of all objects.
Perception (pratyakşa) is used in two senses: 1) supreme or transcendental (pāramārthika) and 2) practical (vyāvahārika). The practical perception consists of the knowledge acquired by the soul through the channels of the senses, such as the visual knowledge, auditory knowledge, etc. Transcendental perception is the knowledge acquired by the soul direct, through meditation, without the intervention of the senses or signs.
प्रमाणस्य फलं साक्षादज्ञानविनिवर्तनम् । hamna gelate to FAITEMETETT: 1175 11
28. The immediate effect of pramāņa (valid knowledge) is the removal of ignorance; the mediate effect of the absolute knowledge is bliss and equanimity, while that of the ordinary practical knowledge is the facility to select or reject.
Pramāņa (valid knowledge) is of two kinds: 1) kevala, absolute and 2) ordinary. The immediate
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
