Epitome of Jainism

SR No.: 006737
Original Sutra Author: N/A
Author: K B Jindal
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1988
Total Pages: 248
Language: English
Classification: Book_English
File Size: 13 MB

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An Epitome of Jainism The writers who followed Akalanka (such as Ananta-virya, Vidyānanda etc.) did not accept Smțiti etc. as Anendriya-pratyakşa, though in one sense they were ready to accept knowledge derived through the senses to be Sāmvyavahärika Pratyakşa.
Mānikyanandi in his Parikşamukham has closely followed the views of Akalanka. Before the time of Māņikyanandi, Pramāṇa was defined as "Svaparavyavasāyi jñāna” (valid knowledge of itself and others). Māņikyanandi added the word “Apûrva" (not proved before in the definition. Akalanka has mentioned the same thing by the word "Anadhigatārthagrāhi”.* A verse (the author of which has not been identified) in Mimāmsā philosophy shows that the element "Apûrva" was accepted as essential to Pramāņa in that philosophy also.
Māņikyanandi has not followed Jaināgama by including Avagraha etc. within knowledge. He has mentioned Âgama in place of Sruta Pramāņa and has placed it under Parokșa Pramāņa.
The use of 'Vyavasāya' or “Niśchaya" in the definition of Pramăņa as used by Manikyanandi is to differentiate the Jain view from that of the Buddhists who do not accept this to be essential in Pramāņa. Some Buddhist philosophers also deny the existence of external objects. To differentiate the Jain view the word “Artha" has been introduced in the definition of Pramāņa by Māņikyanandi.
There are four sects of Buddhist philosophers: 1. Madhyamika 2. Yogāchāra 3. Sautrāntika and 4. Vaibhāşika. Those who maintain that everything is void are Mädhyamikas or Sûnyavādins or Nihilists. Those who maintain the reality of everything are known as Sarvāstitvavādins or Realists divided into two groups (a) Sautrāntikas and (6) Vaibhāșikas. Those who maintain that thought only is real are known as Vijñānavādins or Idealists.
Sankarāchārya in his Bhāșya on Vedanta Sutra II. 2-18 writes that the difference of views arose either from expounding different views at different times by Buddha or from the different views adopted by the disciples Buddha. Sankarāchārya mentions that there are three kinds of disciples known as Sarvāstitvavādins, Vijñānavādins and Sarvasunyatāvādins. Bachaspati Miśra in his commentary Bhấmati on the same Sutra says "Disciples have great, medium or little intelligence. Those who have little intelligence descend into Nihilism following the existence of everything. Those who have medium intellect descend into Nihilism following the view that thought only is real. Those who have great intellectual capacity grasp * प्रमाणमविसंवादि ज्ञानम् अनधिगतार्थाधिगमलक्षणत्वात् ।
--Asta-sati + तत्रापूर्वार्थविज्ञानं निश्चितं वाधवर्जितम्।
अदुष्टकारणारब्धं प्रमाणं लोकसम्मतम् ।। ६ बुद्धस्य हि माध्यमिक-योगाचार-सौत्रान्तिक-बैभाषिक-संज्ञकाश्चत्वारः शिष्याः ।
--Brahma-Vidyabharana