Dravya Sangraha

SR No.: 011098
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown
Total Pages: 324
Language: English
Classification: Book_English, P000, & P040
File Size: 29 MB

Page 75

DRAVY A-SAMGRAHA, 5.
knowledge respectively. ["मतिश्रुतावधिमनःपर्ययकेवलानाम् ।" तत्त्वार्थाधिगम-सूत्र,८६]
Now, a doubt is started by the commentator of Dravya-Samgraha. He says that in Tark-Sastra (Nyaya philosophy) of the Jainas we find that Mati Jñâna, with its four varieties, Avagraha, Ihâ, Avâya and Dhâraņâ, is included under Sânvyavabârika Pratyakşa. But Umâsvâmi in his Tattvârtha Sûtra says plainly that Mati and Sruta Jñanas are not Pratyakşas, but Parokşas. We have the following aphorisms in Tattvârtha Sûtra :
"मतिभ्रतावधिमनःपर्ययकेवलानि ज्ञानम्।" I.9.
"आद्य परोक्षम् ।" I. 11.
"प्रत्यक्षमन्यत् ।" I. 12. i.e., "Knowledge is of five kinds : Mati, Sruta, Avadhi, Manahparyaya and Kevala. The first two are called Parokşa and the rest are known as Pratyakşa.”
Now, this is apparently in contradiction with the works on Jaina Nyâya philosophy some of which we have already quoted in our notes. How can this apparent contradiction be explained away?
The commentator says that Umâsvâmi's aplcrison is to be regarded as a general ordinance (उत्सगे:) while the sayings of the writers on Jaina Nyâya philosophy should be taken as a special rule or exception.t (अपवादः)
In special or exceptional cases the general rule should not be followed. In the present instance also, though the general rule as laid down in Tattvârtha Sûtra says that Mati and Sruta Jñanas are Parokşa knowledge, there are particular exceptional cases, I when
" अत्राह शिष्यः-आद्ये परोक्षमिति तत्त्वार्थसूत्रे मतिश्रुतद्वयं परोक्षं भणितं
तिष्ठति, कथं प्रत्यक्षं भवति?" "परिहारमाह । तदुत्सर्गव्याख्यानम्, इदं पुनरपवादव्याख्यानम् । यदि
तदुत्सर्गव्याख्यानं न भवति तहि मतिज्ञानं कथं तत्त्वार्थ परोक्षं भणितं तिष्ठति ? तर्कशास्त्रे सांव्यवहारिकं प्रत्यक्षं कथं जातं ? यथा अपवादव्याख्यानेन मतिज्ञानं परोक्षमपि प्रत्यक्षज्ञान तथा स्वात्माभिमुखं भावभ्रत
ज्ञानमपि परोक्षं सत् प्रत्यक्ष भण्यते।" | The commentator lays down in the following passage certain cases where
Sruta Jñana is wholly Parokşa, where it is partially Parokya and where it is not at all Paroksa but Pratyaksa :-"शब्दात्मकं भुतज्ञानं परोक्षमेव तावत् । स्वर्गापवर्गादिबहिर्विषयपरिच्छित्ति-परिज्ञान विकल्परूपं तदपि परोक्षम् । यत् पुनरभ्यन्तरे सुखदुःखविकल्प-पोग्हमनन्तज्ञानादिरूपो