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 62

DEFINING THE PRAMĀŅA
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realistic Buddhist, the Naiyāyikal and the Bhățţa Mimāmsaka hold that it illumines the external object alone, as it can't illumine itself. The Jainas assert that if knowledge can't illumine itself it can't cognise the external object either. It should therefore be admitted that knowledge, like a lamp, illumines itself as well as the external object. The very nature of cognition is self-manifesting. It is the manifestation of the object, however, which determines a particular cognition to be valid or invalid. The Jaina view of pramāņa also sets aside the yogācāra view which maintains that knowledge illumines itself alone because there is no object independent of it. The Upanişadic view of Reality being consciousness and all else as appearance stands similarly refuted according to the Jainism which maintains the reality of external world.
In order to differentiate knowledge from false cognition illustrat. ed in the cases of false images, wrong beliefs etc., the term 'without any obstruction' has been used. A valid congition is never erroneous, that will be contradiction in terms.4
This third type of definition thus emphasises the character of knowledge as determinant of both the self and the object and asserts the reality of external phenomenon."
4. Akalawka maintained true cognition to be manifesting both the self and the object. Further, he proposed another definition of pramūņa? by incorporating the term avisamoādi' of the Buddhists and 1. (i) अर्थप्रकाशो वुद्धिः
Tarkakaumudi, NS. ed. p. 6. (ii) विज्ञाननमनात्मसंवेदनम्
Nyayavartikatatparyatika, p. 4. 2. भावप्रमेयापेक्षायां प्रमाणाभारानिह्नवः, बहिः प्रमेयापेक्षायां प्रमाणं तन्निभं च ते
Aptamimāmsā, Verse 83. 3. (i) सत्यं ज्ञानमनन्तं ब्रह्म
Taittiriya, II. 1. 1. (ii) विज्ञानमानंद ब्रह्म
Brhadaranyaka, III 28. 4. (i) न प्रत्यक्षमपि भ्रान्तं प्रमाणत्वविनिश्चयात्, भ्रान्तं प्रमाणमित्येतद् विरुद्धवचनं यतः
Nyāyāvatāra, 6. (ii) अनुमानं तदभ्रान्तं प्रमाणत्वात् समक्षवत्
Ibid. 5. 5. सकलप्रतिभासस्य भ्रान्तत्वासिद्धितः स्फुटम् प्रमाणं स्वान्यनिश्चापि द्वयसिद्धौ प्रसिद्धयति
Ibid.7. सिद्धौयन्न परापेक्ष्यं सिद्धौ एवपररूपयोः; तत् प्रमाणं ततो नान्यदविकल्पमचेतनम्, Siddhiviniscaya, p. 175. प्रमाणमविसंवादि ज्ञानमनधिगतार्थाधिगमलक्षणत्वात्
Astasati. 8. (i) ततोऽर्थक्रियासमर्थवस्तु प्रकाशकं सम्यग्ज्ञानम्,
(ii) यतश्वार्थसिद्धिस्तत् सम्यक् ज्ञानम्, (iii) अविसंवादकं ज्ञानं सम्यग्ज्ञानम् लोके च पूर्वमुपदर्शितमयं प्रापयन्संवादक उच्यते ।
तद्वज्ज्ञानमपि स्वयं प्रदर्शितमर्थं प्रापयत् संवादकमुच्यते प्रदर्शिते चार्थे प्रवर्तकत्वमेव प्रापकत्वं नाम ।
Nyāyabindutikā on Sūtra I.