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 87

Parikṣāmukham
31
The acquirement of desired objects depends on the activities ( Pravritti ) and not on Pramāņa. One first desires to have an object and then performs activities. It cannot be said that without the activity to acquire the object, Pramāņa points out objects because this view is contrary to our every day experience. It is known to every body that even such prominent objects like the sun and the moon are not seen by men when they do not direct their activities to the same. Where the sun and the moon are not causes of activities ( Prayritti ), there is no showing ( Pradarśakattva ) and hence there is no Pratyakşa. The function of Pramāṇa is not to give objects ( Prāpaka ) but to show them ( Pradarśaka ).
By this aphorism the view that Pramāņa can be anything which is not knowledge like connection of the senses with external objects ( which is technically called Sannikarsa) is refuted'. Chandraprabha Sūri in his.Nyāyāvatāra-vivriti has mentioned that as the Jains accept that knowledge illumines itself as well as the object, they refute the views of Yogāchāra Buddhists who hold that knowledge only illumines itself and the views of Mimāmsakas, Naiyāyikas etc., who maintain that knowledge illumines the external object alone, as it cannot illumine itself".
प्राप्तुकामस्तत्प्रदर्शकमेव प्रमाणमन्वेषत इत्यस्य प्रदर्शकत्वमेव प्रापकत्वम् । न हि तेन प्रदर्शितेऽर्थे प्राप्त्यभावः" Prameyakamala-mārtanda.
___ 1 "प्रवृत्तिमूला तूपादेयार्थप्राप्तिर्न प्रमाणाधीना तस्याः पुरुषेच्छाधीन प्रवृत्तिप्रभवत्वात् । न च प्रवृत्यभावे प्रमाणस्यार्थप्रदर्शकत्वलक्षणव्यापाराभावो वाच्यः प्रतीतिविरोधात् । न खलु चन्द्रार्कादिविषयं प्रत्यक्षमप्रवर्तकत्वात् न तत् प्रदर्शकमिति लोके प्रतीतिः।" Prameyakamala-mārtanda.
2 “यस्माद्धिताहितप्राप्तिपरिहारसमथं प्रमाणं, ततस्तत् प्रमाणत्वेनाभ्युपगतं वस्तु ज्ञानमेव भवितुमर्हति । नाज्ञानरुपं सन्निकर्षादि ।" Prameyaratnamala.
3 "ये स्वाभास्येव ज्ञानं मन्यन्ते ते ज्ञानवादिनो वौद्धविशेषाः, ये च पराभास्येव मीमांसकनैयायिकादयः, ते निरस्तास्ते हि वहिरर्थाभावात् ज्ञानं स्वांशपर्यवसितसत्ताकम् इत्याचक्षीरन् । तदयुक्तम् । ज्ञेयार्थाभावे ज्ञानाभावप्रसङ्गात् ।....पराभास्यपि