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Parikshamukham
209
having form. For this reason knowledge derived from these two kinds of Pratyakşa Pramāņa are called Vikala Pratyakşa, but Kevala knowledge cognises all objects with or without form in the past, present or future and is therefore known as Sakala Pratyaksa. Mati and Sruta are the two varieties of Parokșa and Umāsvāmi has mentioned that Smțiti, Sanjñā (Pratyabhijñāna), Chintā (Tarka), and Abhinibodha (Anumāna) are within Mati Jñāna (the first variety of Parokşa).*
Samantabhadra first used the nomenclature “Nyaya" and in this respect he inaugurated a separate subject. He however did not compose any special work on Jain Nyāya. He mentions that Pramāna illuminates itself as well as other objects and states that the result of Pramāṇa is acceptance of desirable things, leaving undesirable things or indifference.f He has also mentioned Śruta Pramāņa as Syädvāda and has stated Naya to be its part. I
Siddhasena Divākara added the word "Badhavivarjita" (without any obstruction) to the definition of Pramāņa by Samianta-bhadra viz. that it illuminates itself as well as other objects. Though Samantabhadra used inference to establish an omniscient being in his Apta-mimâmsá yet we find the definition of Anumāna with its subdivisions Svārcha and Parärtha for the first time in the Nyâyâvatára of Siddhasena. In this work also we get definitions of limbs of Parārthānumāna such as Pakşa, Hetu and Dșiştānta. The fallacies also have been described in the aforesaid treatise.
It is of the utmost importance to remember that except in the Jaina Nyāya, we nowhere find knowledge derived from the senses being called Paroksa Pramāņa. In Hindu Nyāya philosophy and in all other Hindu Šāstras, knowledge derived from the senses is known as Pratyakşa Pramāņa. Akalanka the greatest of Jain logicians attempted to reconcile this in the following way. He accepted Pratyakṣa and Parokșa as two Pramāņas but instead of dividing Pratyaksa into Sakala and Vikala, he laid down two hitherto unknown divisions viz. Sāņvyavahārika and Mukhya Pratyakşa.8
* #fa: mfa: Aste falfalfrata setafrani
--Tattvarthâdhigama Sútra. + उपेक्षा फलमाद्यस्य शेषस्यादानहानधीः ।
- Apta-mimâmsá Verse 102. * स्याद्वाद-प्रविभक्तार्थे विशेषव्यंजको नयः ।।
—Ibid Verse 106. 8 प्रत्यक्षं विशादं ज्ञानं मुख्यसांव्यवहारिकम् । परोक्षं शेषविज्ञानं प्रमाणमिति संग्रहः ।।
-Laghiyastraya Verse 93
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