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 131

Parikṣāmukham senses it must be held that this arises without the interyention of senses and so it is Atindriya and acquired by the soul direct.
सावरणत्वे करणजन्य च प्रतिवन्धसम्भवात् ॥१२॥ 12. Sāvaraṇatve karaṇajanya cha pratibandhasambhavāt.
12. Obstruction may arise in the case of a knowledge which is caused by senses and which has hindrances.
Commentary It has been mentioned in the previous aphorism that in Mukhya Pratyakşa, we have a knowledge absolutely clear in all respects. A question may now be asked “What is the cause which may give rise to such a clearness ?" The answer is "Removal of all obstruction is the cause of clearness." Where there is possibility of obstruction there may be hindrance of knowledge and similarly where there is dependance on the senses knowledge might not arise of things which are beyond the perceptive power of the senses. So in this aphorism the definition of the previous aphorism is supported by saying that we have defined Mukhya Pratyakşa as not arising through senses and as arising after destruction of hindrances because there is possibility of obstruction of perfect knowledge when hindrances exist or senses are depended on for acquiring knowledge.
The second chapter ends here. In this chapter we have seen that Pratyakşa Pramāṇa is of two kinds Sānvyavahārika and Mukhya. Māņikyanandi has not given the subdivisions of these two kinds of Pratyakşa but we have shown from other works on Jain logic that Sānvyavahārika Pratyakşa is of four kinds Avagraha, Ihā, Avāya and Dhāraņā and Mukhya or Pāramārthika or Atindriya Pratyakşa is of two kinds Vikala and Sakala or Kevala. Vikala Pratyakşa is of two kinds Avadhi and Manahparyaya. Avadhi again may be of Bhava-pratyaya or Guņapratyaya and Manahparyaya is of two kinds Riju ( the knowledge of simple impressions in the mind of another ) and Vipula ( the knowledge of all kinds of thoughts and impressions whether simple or complex ).
End of Chapter II.