Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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on other occasions. B. Sankhyabhasa :-Pramanas according to the Jainas are two in number, Pratyaksha and Parokshamand any account giving their number as more or less than two would be based on Sankhyabhasa. C. Bishyabhasa :-According to the Jainas, the Bishya or the object of Knowledge is many-sided i.e., has many aspects all of which should be properly taken account of. Accordingly, if any one emphasises one of these aspects, ignoring the others altogether he will be committing the fallacy of the Bishayabhasa. D. Phalabhasa :-The fruit of Knowledge is the subsidence of Ignorance. The question arises-- What is the exact relationship between Knowledge and its fruit? According to Vadideva "In some respect, the fruit is separate from Knowledge and in some respect it is identical with it; otherwise, they could not be looked upon as knowledge and its fruit." Any view opposed to this Jaina position would be Phalabhasa. Thus the Nyaya theory that the fruit of Knowledge is different from Knowledge itself and the Buddhist position that Knowledge and its fruit, are identical are erroneous doctrines.