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 85

Parikşāmukham
29 not accept Vyavasāya or Nischaya to be essential in Pramāņa. The word Artha is used to refute the views of those who deny the existence of external objects like Vijñānādvaitavādins, Māyāvādins and Mādhyamikas'. The view of Vijñānādvaitavādins is that every object consists of knowledge and there is nothing to be cognised. Knowledge according to this view is of two kinds Alaya-vijñāna and Pravrittivijñāna. Ālaya-vijñāna is the self and Pravrittivijñāna is jar, cloth etc. A verse is quoted in Arthaprakāśikā meaning “That is Ālaya-vijñāna which consists of the self and the knowledge of bluishness etc., is Pravrittivijñāna”3. The persons holding this view say that everything is knowledge and there is nothing to be cognised. The Māyāvādins say that everything is Brahma, that what we see as a jar, a cloth etc., are all unreal, and only Brahma is real. Mādhyamikas are Śūnyavādins who say that the essence is void. It does neither exist, nor is non-existent, nor existent as well as non-existent, nor distinct from existence and non-existencet. The word 'Sva' is used to refute the views of the
For details of Bauddha Nyāya view on this point, the reader may refer to the work Nyāyavindu of Dharma-kirti.
1 "तथा वहिरापह्नोतॄणां विज्ञानाद्वैतवादिनां पुरुषाद्वैतवादिनां पश्यतोहराणां शून्यकान्तवादिनां च विपर्यासव्युदासार्थमर्थ- ग्रहणम् ।" Prameyaratnamala.
..2 "तत्र तावद्विज्ञानाद्वैतवादि...सर्व वस्तु ज्ञानात्मकमेव, तदितरज्ञेयाकारस्तु नास्त्येव। तच्च ज्ञानं द्विविधं, आलयविज्ञानं प्रवृत्तिविज्ञानं च तत्र आलयविज्ञानं आत्मपदवाच्यं, प्रवृत्तिविज्ञानं तु घटपटादिपदवाच्यम् ।” Arthaprakāsika.
3 "तत् स्यादालयविज्ञानं यत्तु स्यादहमास्पदं । तत् स्यात् प्रवृत्तिविज्ञानं यत्तु नीलादिगोचरं ।”
Verse quoted in Arthaprakāśikā. ... 4 'माध्यमिकास्तु....शून्यमेव तत्वं । तथाहि सर्व जगत् । न सत् , नास्तित्वप्रतीतिविरोधात् । नाप्यसत् , अस्त्त्विप्रतीतिविरोधात् । नापि सदसत् , सत्वासत्वयोरत्यन्तविरूदूधयोरेकत्र समावेशासंभवात् । नापि सदसद्विलक्षणं सत्वादिप्रतीतिविरोधादेव। तस्मानिरूक्तचतुःप्रकाररहितं शून्यमेव तत्वं। तदुक्तं