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

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
cognition and its object or assuming the form of the object is clearly untenable.
A question may be asked that if valid cognition is the means of knowledge, then what will be the result, i. e., how the difference in the means and end can be maintained. The Jaina reply is that cessation of ignorance or creation of attitudes of rejection, acceptance or indifference on knowing the objects can rightly be taken to be the end of knowledge.
Thus the second type of definition underlines the instrumentality of cognition which is sentient, determinate and different from the object and refutes contact etc. as the pramāna.s
3. Samantabhadra is the first Jaina logician to define the pramana as the knowledge which illumines itself and the object. This definition was modified by Siddhasena by adding a new term 'without obstruction'.
Although this definition bears impact of the Buddhists in as much as they had characterised knowledge as self-illuminating and of the Bhatta Mimamsakas who had used 'without obstruction' in their definition? yet it sets aside their views as also that of others. While Jainas consider knowledge as illuminating both the self and the object, the
1. स्वसंवितिः फलं चात्र ताद्रूप्यादर्शनिश्चयः । विषयाकार एवास्य प्रमाणं तेन मीयते ।
Dinnaga, 'Pramānasamuccaya, 1. 10. 2. (i) नतं चोक्तं ज्ञाने प्रमाणे सति फलाभाव इति नेप दोपः, अथाधिगमे प्रीतिदर्शनात् । सा फलमित्युच्यते, उपेक्षाज्ञाननाशो वा फलम् .
Pujyapada, Sarvārthasiddhi I. 10. (ii) अज्ञाननिवृत्तिहनिोपादानोपेक्षाश्च फलम्
Manikyanandin, Pariksamukha, V. 1. 3. सन्निकषादिरज्ञानस्य प्रामाण्यमनुपपन्नमर्थान्तरवत् 1, 3. 4. स्वपरावभासकं यथा प्रमाणं भुवि बुद्धिलक्षणम्
Svayambhustotra,63. 5. प्रमाणं स्वपराभासि ज्ञानं बाधविवर्जितम् Nyayavatira, 1. 6. स्वरूपस्यस्वतो गतेः Also स्वरूपाधिगतेः परम् ।
Dharmakirti, Praminavratika, II. 4. 7. तत्रापूर्वार्धविज्ञानं निश्चितं बाधवजितम्,
अदुष्टकारणारब्धं प्रमाणं लोकसम्मतम्, Ascribed to Kumarila but not found in the extant slokavārtika Quoted
and criticized by Vidyānanda in the Tattvārtha Slokavārtika. I. 10. 71. 8. (i) अज्ञातार्थज्ञापकं प्रमाणम् (ii) अज्ञातार्थप्रकाशो वा
Dirnīga, Pramāņavārtika, II 5.