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 96

The Sacred Books of the Jainas
9. Because (in our knowledge) we have an understanding of the subject, an instrumental cause and the verb, in the same manner as the object.
40
Commentary
Anantavirya says that this aphorism denies the views of those who maintain that knowledge ascertains only the object but not itself, others who hold that knowledge ascertains either itself or an object, others again who lay down that in knowledge there is understanding of only the subject and the object and of others who say that in knowledge there is understanding of subject, object and a verb1. By this aphorism it is laid down that according to the Jain view, in knowledge there is understanding of four things, a subject, an object, a verb and an instrumental cause. The thing which is known is the object. The subject is the self. Pramāņa is the instrumental cause and Pramiti is the verb.
In Arthaprakāśikā, it is mentioned that this is in contradistinction with the view of Naiyayikas who hold that in Pratyakşa Pramaņa only the object (Prameya ) is understood e. g. that this is a pitcher and that the knowledge does not know itself or the subject (Pramātā ) or the result ( Pramiti ). It is urged that this is also in opposition to the view of Mimamsakas following Prabhakara who say that objects like pitchers and the self are ascertained by Pratyakṣa Pramāņa and who deny that Pramiti or the instrumental cause is ascertained by such Pramāņa. Further it is mentioned that this refutes the view of the followers of Jaimini who admit the understanding of Pramāņa, Prameya and Pramiti in Pratyakṣa Pramāņa but deny the instrumental cause.
1. “ ननु ज्ञानमर्थमेवाध्यवस्यति न स्वात्मानम् । आत्मानं फलं वेति केचित् । कर्त्तृकर्मणोरेव प्रतीतिरित्यपरे । कर्तृकर्मक्रियाणामेव प्रतीतिरित्यन्ये । तेषां मतमखिलमपि प्रतीतिबाधितमिति दर्शयन्नाह । " Prameyaratnamālā. 2. “ अत्राहु' नैयायिकादयः अज्ञानं प्रमेयमेव प्रत्यक्षीकरोति । अयं घट इत्याकारेण ज्ञानेन प्रमेयरूपघटादेरेव प्रत्यक्षीकरणात् । अतः तादृशज्ञानं न स्वस्वरूपं, ancuncuci qurant, anfq afufagi nó an acarîtaifa |