Parikshamukham

SR No.: 004085
Original Sutra Author: N/A
Author: Saratchandra Ghoshal
Publisher: ZZZ Unknown
Publication Year: 1940
Total Pages: 362
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 7 MB

Page 111

Parikşāmukham
55 Paroksam (I. 11 ). How can these be Pratyaksa ( according to the view of Jain writers on Logic ?' Brahmadeva then answers this question by saying that the aphorism of Umāsvāmi is to be regarded as a general rule ( utsarga ) while the sayings of Jain logicians are to be taken as special rules or exceptions ( Apavāda ). In special or exceptional cases, the general rule is not followed. So though in Tattvārtha Sūtra it has been mentioned that Mati and Śruta Jñānas are Parokșa knowledge, there are particular cases which may be taken as exceptions where these may be called Pratyakşa’. For example, Śruta Jñāna can be wholly Parokșa as when it arises from words only or when it consists of knowledge of outside objects e. g. heaven, liberation etc. But when the soul has internal knowledge that it has happiness or misery or it consists of infinite knowledge, this Sruta Jñāna is partially Parokşa. But Sruta Jñāna is Pratyaksa in case of ordinary householders ( though Paroksa in case of Kevalins who have omniscience when it cognizes the soul". Brahmadeva further says that we all know
___ 1 'अत्राह शिष्यः :-'आद्ये परोक्षम्' इति तत्त्वार्थसूत्रे मतिश्रुतद्वयं परोक्ष भणितं तिष्ठति, कथं प्रत्यक्षं भवति ?” Commentary on Dravyasamgraha, Verse 5.
2 “परिहारमाह। तदुत्सर्गव्याख्यानम् , इदं पुनरपवादव्याख्यानम् । यदि तदुत्सर्गव्याख्यानं न भवति, तर्हि मतिज्ञानं कथं तत्त्वार्थे परोक्षं भणितं तिष्ठति ? तर्कशास्त्रे सांव्यवहारिकं प्रत्यक्षं कथं जातम् ? यथा अपवादव्याख्यानेन मतिज्ञानं परोक्षमपि प्रत्यक्षज्ञानं तथा स्वात्माभिमुखं भावश्रुतज्ञानमपि परोक्षं सत् प्रत्यक्षंभण्यते।" Brahmadeva : Dravyasamgraha-Vritti Verse 5.
3 "शब्दात्मकं श्रुतज्ञानं परोक्षमेव तावत् । स्वर्गापवर्गादिबहिर्विषयपरिच्छित्तिपरिज्ञानं विकल्परूपं तदपि परोक्षं। यत्पुनरभ्यन्तरे सुखदुःखविकल्परूपोऽहमनन्तज्ञानादिरूपोऽहमिति वा तदीषत्परोक्षम् । यच्च निश्चय-भावश्रुतज्ञानं तच्च शुद्धात्माभिमुखसुखसंवित्तिस्वरूपं . स्वसंवित्त्याकारेण सविकल्पमपीन्द्रियमनोजनितरागादिविकल्पजालरहितत्वेन निर्विकल्पम् , अभेदनयेन तदेवात्मशब्दवाच्यं, वीतरागचारित्राविनाभूतं केवलज्ञानापेक्षया परोक्षमपि संसारिणां क्षायिकज्ञानाभावात् क्षायोपशमिकमपि प्रत्यक्षमभिधीयते।" Ibid.