Vaishali Institute Research Bulletin 2

SR No.: 522602
Original Sutra Author: N/A
Author: G C Chaudhary
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1974
Total Pages: 342
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 7 MB

Page 58

DEFINING THE PRAMANA
cognition its supreme value in ascertaining and comprehending the truth can hardly be exaggerated.1
Philosopher of every shade agrees that pramana is the only source of valid cognition, knowledge or truth. This initial agreemeent is followed by sharp disagreement on major issues involved, namely, the nature of instrument ( karana) and of the knowledge (prama).
2. Vidyananda, who follows Agamic tradition or more precisely Grddhapiccha (Tattvārtha Sutra 1.9-10) defines pramana as right or valid cognition :
सम्यग्ज्ञानं प्रमाणम् *
In order to assert the Jaina view even the term pramana is taken in the sense of abstract state (i. e. pramiti or valid cognition"). Knowing, according to Jainism, is a conscious act, the means of knowledge, therefore, can be knowledge itself which is the nature of cessation of ignorance. According to Nyaya the means of perceptual knowledge is threefold, namely, sense, sense object-contact, and cognition. In in - determinate knowledge sense-object-contact is the means, and it is only in generating the attitudes of rejection, acceptance or indiference, as the case may be, that indeterminate cognition is the means*.
1. (i) प्रमाणादर्थसंसिद्धिस्तदाभासाद्विपर्ययः
(ii) प्रमाणादिष्ट संसिद्धिरन्यथातिप्रसंगतः
(iii) सम्यग्ज्ञानपूर्विका सर्वपुरुषार्थसिद्धिरिति तद्व्युत्पाद्यते.
49
.
(iv) मानाधीना मेयसिद्धि : Nyaya maxim. (v) प्रमेयसिद्धिः प्रमाणाद्धि Sākhyakārika, 4.
2. This simple definition partly echoes the Buddhist definition : (i) प्रमाणमविसंवादि ज्ञानम्. Dhārmakīrti, Pramānavārtika, 2.4.
This definition has been adopted vervatim in the Nyayavatara, p. 3. 3. Besides Pūjyapāda's derivation, the following may also be noted : प्रमितिः प्रमाणमिति भावव्युत्पत्या सम्यग्ज्ञानमेव प्रमाणम्
Mānikyanandin, Pariksāmukha, Verse 1.
Vidyānanda, Pramāna- pariksā, 63.
4
Dharmakirti, Nyāyabindu, I. 1.
Bhāvasena, Pramiprameya, pp. 1-2.
"यदा निर्वि
4. (i) कदा पुनरिन्द्रियं करणम् ? यदा निर्विकल्पकरूपा प्रमा फलम् कल्पानन्तरं सविकल्पकं ज्ञानमुत्पद्यते, तदेन्द्रियार्थसन्निकर्षः करणम्. यदो उक्तसविकल्पकानन्तरं हानोपादानापेक्षाबुद्धयो जायन्ते तदा निर्विकल्पकं ज्ञानं करणम्. Tarkabhāsā, pp. 48-49,
Earlier also in the context of definition of pramana it is stated that sense-contact etc. is the instrument and not the subject or the object :
सत्यपि प्रमातरि प्रमेये च प्रमानुत्पत्तेरिन्द्रियसंयोगादौ सति अविलम्बेन प्रमोत्पत्तरत इन्द्रियसंयोगादिरेव करणम्. Ibid, p. 45.
(ii) यदा संनिकर्षस्तदा ज्ञानं प्रमितिः, यदा ज्ञान तदा हानोपादानोपेक्षाबुद्धयः फलम् .
Nyāyabhāsya, I. 1. 3.