Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 19

12
Dravya Sangraha
Thus, similarities and differences of this object with other objects become the subject of consciousness in this stage.
In the first (Avagraha), we have for example simply the knowledge of a man, but in the second stage (Iha) we desire to know the particulars of this man, e. g., whether he is a resident of Karnatak or Lata country, etc.
In the third stage, Avaya, there is a definite finding of the particulars which we desired to know in the second stage. The seeond stage is merely an attempt to know the particulars, while the third stage consists of the ascertainment of these particulars.
The fourth stage, Dharana, consists of the lasting impression which results after the object; with its particulars, is definitely ascertained. It is this impression (H) which enables us to remember the object afterwards. Memory therefore, is the result of these four successive stages of Mati Jnana.
Now we shall turn to that part of verse 5 of Dravya Samgraha which, after laying down the eight varieties of Jnana, says that it may also be devided into two classes from another point of view. These two classes are respectively known as Pratyaksha Proksha.
We have already given a detailed account of Pratyaksha, and it now remains to narrate briefly Paroksha knowledge.
Paroksha knowledge is said to be of five kinds : (1) Smarana, (2) Pratyabhijnana, (3) Tarka, (4) Anumana and (5) Agama, Smarana is simple the rememberance of an object. Pratyabhijnana is the recognition of an object by noticing similarities and differences. The difference between Smarana and Pratybhijnana may be understood from the following examples. We see a certain man. We then remember that we had seen him previouly. This is Smarana. We go to a forest and see a strange creature.
Then we remember that we have heard or read about such a creature, and we identify it. This is Pratyabhijnana.
This corresponds to Upamana Pramana reconised in the Hindu philosophies. Tarka or Uha consists of the knowledge of an universal concomitance of any two things (e. g;. wherever there is smoke; there is fire). This is the same as Vyapti Jnana mentioned in the Nyaya philosophy of the Hindus. Anumana inference and is either Svartha (for one's own self) or Parartha (for others). There is detailed treatment of Anumana in Jaina Nyaya philosophy, similar to that