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 115

Parikṣāmukham
We have already mentioned while discussing the definition of Pramāņa, the four kinds of Mati Jñāna viz. Avagraha, Īhā, Avāya and Dharaṇā. The first stage is the bare knowledge of an object. In the second stage there is an attempt to know the particulars of the object whereby similarities with or differences from other objects are known. In the third stage there is a definite finding of these particulars and in the fourth stage there is a lasting impression which arises after the object is known with all its particulars.
Now these four stages are accepted in Sanvyavahārika Pratyakṣa which will be discussed in the next aphorism. The criticism of Syadvādaratnākara is that as in the case of Sanvyavahārika Pratyakṣa we recognise one knowledge after another (viz. Avagraha, Iha, Avaya and Dharaṇā) there are intermediate knowledges and so the definition of clearness that it is bereft of intermediate knowledge cannot be correct. For clearness being the characteristic of Pratyakṣa Pramāņa we see that it cannot apply to Sanvyavahārika Pratyakṣa where four stages of knowledge arise one after another.
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This criticism however has been met in the commentaries of Pariksāmukham and other works on Jain Logic. In Prameyaratnamālā, it is mentioned that "by intervention of another knowledge" it should be understood that the intermediate knowledge is of a quite different object and not of the same object. For example, in Anumāna we have knowledge of one object, smoke and a quite different object, fire, later on. But in Sanvyavahārika Pratyakṣa we have knowledge of the same object in four stages. For example, first we are merely conscious of a man ; then we desire to know his particulars. In the third stage we ascertain the particulars that he belongs to such and such a country etc., and in the fourth stage we get a lasting impression1. In Prameyakamalamārtaṇḍa, the
1 " यद्यप्यवायस्यावग्रहेहाप्रतीतिभ्यां व्यवधानं, तथापि न परोक्षत्वं विषयविषयिणोर्भेदे सति व्यवधानं तत्र परोक्षत्वम् । तर्हि अनुमानाध्यक्षविषयस्यैकात्मग्राह्यस्याग्नेरभिन्नस्योपलम्भादध्यक्षस्य परोक्षतेति तदप्ययुक्तम् ।
भिन्नविषयत्वाभावात् ।