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F: 16 Traffa pe
bhavati atiprasangāt ca (N.K.C. p.143) and atha vastuh, tanna, abhyupagamaksatiprasakteh,(Ibid. 1/5, p.143). Thus the existence of the avidya has been rejected by the Jains and it may be suggested that like the Indriya-pratyakşa, the SB is also not proved by the Anindriya-pratyakşa.
Now we should thinks about the Svasamvedanapratyakşa. According to vidyanandi if the knowledge which is kşaņika and niransa (Buddhists views) is not proved by the above pratyakşa, Then how shall we establish the existence of the SB by the said Pratyaksa 15? In this connection, Prabhacandra says that during dream (Svapnāvasthā) we cannot feel the SB which manifests with ātmajyoti, by the svasamvedanapratyaksa otherwise, each and every creature will attend liberation with out any effort. Because it has been categorically mentioned it the Advaita-sabda-siddhanta that the svasamvedanatya of SB, which manifests with åtmajyoti is liberation. Again, he explains that if the SB will be svasamvedanasila, then the words like ghata and paja should be svasamvedanašila, as these words are the vivarta of the ŞB. But this is not accepted, because all the words are not svasamvedanašila. Thus, the Jaina logicians argue that the SB is not perceived by svasamvedana-pratyakşa 16. Now we may conclude that the existence of the SB is not proved by perception.
15. Cf;svatahssamvedalatsiddhihksanikandmsavittivat.
na parabrahmano napi sa yukta sadhanadvina. The
Tattvarthaslokavarttika 1/3, sutra 20, p. 240. 16. Ct; na ca ghatadis abarho va svasamviditas vabhavah
yatastadanvitatvamsvasam vedamatah siddhayet, asvasamviditasvabhavatayaivasyapratipraniprasiddhatvat. The Nyayakumuda-candra, 1/5, p. 144.
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