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
Siddhasena, accepting the term 'uyavasāya' introduced by Mānikyanandin. Abhayadeva, the commentator on the Sanmati, follows Vidyānanda with the only difference that he substitutes yavasaya' by a synnonym Nirnīti. Vadi Devasūri, however, accepts Vidyananda's definition as it is.: All the Svetambara logicians accept continuous cognition and recollection as pramāņa. They see, therefore, no need to keep anadhigata or 'apūrva' in their definitions of knowledge.
6. Hemacandra defines pramaņa as authentic definitive cognition of an object. His definition follows Umāsvāri4, Dharmakīrti', and Bhāsarvajña in using the term 'samyag', and Abhayadeva in using the term nirnaya, which stands for cognition devoid of the characteristic of doubt, indecision and indeterminate cognition, and negates the status of pramāņa to the sense-object contact (admitted by the Nyāya) and to doubt etc. though they are included under the category of cognition by the Jainas.? The prefix 'pra' in the term pramana signifies the same.8 Hemacandra's definition is important for excluding the term for selfilluminating character of knowledge in the definition of pramāņa. It is true that knowledge is self-manifesting as is revealed in introspection which illuminates cognition alongwith its subject and object. Cogni. tion can't be held to be revealed either by second cognition or by presumption or be made dependent on the cognition of the object, because that will involve either an infinite regress or a logical see-saw. the cognition must be accepted to be self-illuminating, says Hemacandra. However, he objects to the inclusion of this well-established self-illuminating character of the cognition in the definition of pramana because this overlaps cases of erroneous cognition, such as doubt,
1. SATT fareffaroffa FATHLET 31777-Sanmatiţikā, p-518. 2. 49956474A ATT JATUH --Pramāṇanirņaya. 3. ToreifTuft: &#17 - Pramāṇamimaisā, 2. 4. AFTET5111afatifu #12418-Tāttvārthasüira, I. 1. 5. Flestraft pateqrefferferi ---Nyāya bindu, I, 1: 6. FENTHAITI FATTF ----Nyāyasāra, p. 1. 7. तत्र निर्णयः संशयानध्यवसायाविकल्पकत्वरहितं ज्ञानम् ततो निर्णयपदेनाज्ञानरूपस्येन्द्रियसन्निकषादेः ज्ञानरूपस्यापि संशयादेः प्रमाणत्वनिषेधः ।
Pramānamimāmsā, p. 3. 8. CU ATAT.420aa hiruâ affroad arnasa aT TATTH -- Ibid. p. 2. 9. तस्मादर्थोन्मुखतयेव स्वोन्मुखतयापि ज्ञानस्य प्रतिभासात-स्वनिर्णयात्मकत्वम
प्यस्ति-संवित् एवप्रकाशा अर्थप्रतीतित्वात्, यः स्वप्रकाशो न भवति नासावर्थwafai, et 47:.
Ibid, pp 3-4. 10. स्वनिर्णयः सन्नप्यलक्षणम्, अप्रमाणेऽपि भावात्
Ibid p. 4.