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An Epitome of Jainism kandha comprises passion, aversion etc. dharina and Vijñānaskandha is Chitta, the other skandhas Chaitta."*
adharma.... The
II The title of the work Parikşamukham is thus derived according to the author of Nyāyamanidipika : "Pariksa or Tarka is the discussion used in finding out the strength or weakness of various arguments which are opposed to one another. 'Pari' means 'full' and 'Ikṣaṇam' means 'discussion' (of subjects). 'Amukha' means 'the entrance to those who want to understand this subject. This work (Pariksämukham) is like such a door."
Another derivation is also suggested by the same writer as follows: "As examination of all objects is made by Pramāņa so Pramāņa is the first thing (Åmukha) in Pariksa (discussion). Here the work itself describing Pramāņa (which is Parikşamukham) is also titled in the same name. As ascertainment is made by Pramāṇas leaving aside fallacies, discussion goes on with the help of Pramāņas by those engaged in arguments. So the name Parîkşamukham of this work is justified."
Nothing in detail is known about Manikyanandi, the author of Parikşamukham. In the Visvakoşa (a Bengali encyclopaedia) it is mentioned “According to the Pattāvali of the Sarasvati Gaccha of the Digamvaras, Māņikyanandi became Pattadhara in 585. Vikrama Samvat (523 A.D.). Before be became a Pattadhara that is to say, in the beginning of the 6th century, Māņikyanandi wrote Partkşámukham."
This view is untenable. It is accepted by everyone that Māņikyanandi was later than Akalanka and that he based his work on Akalanka's writings. Anantavirya, the author of Prameya-ratna-mála a commentary on Paríkşamukham begins his work by saluting Māņikayanandi in this manner:
Saluation to that Māņikyanandi who has churned the nectar of the knowledge of Nyāya from the ocean of the words of Akalanka.g In Nyayamani-dipika, a commentary on Prameya-ratna-måld we find :
* Sacred Books of the East. Vol. XXXIV, page 404.
अन्योन्यविरुद्ध-नानायुक्तिप्रावल्यदौर्वल्यावधारणाय प्रवर्त्तमानो विचारः परीक्षा तर्क इति । 'परि' समन्तादशेष निःशेषत 'ईक्षणं' विचारणं यत्र अर्थानाम् इति व्युत्पत्तेः । तस्य 'प्रामुखं" तद्व्युत्पत्तो प्रवेशार्थिनां प्रवेशद्वारमिदं प्रकरणम् ।
अथवा समस्तप्रमेयजालपरीक्षायाः प्रमाणपूर्वकत्वात् प्रमाणं परीक्षामुखम् । अत्र मुखशब्दस्य प्रथमार्थवाचित्वात् प्रमाणप्रतिपादकं प्रकरणमपि परीक्षामुखमित्युच्यते। प्रमाणनिश्चयस्यापि एतत् प्रकरणपूर्वकत्वात् तदाभासव्यावृत्त्या निश्चितं हि प्रमाणं पुरस्कृत्य परीक्षा क्रियते प्रेक्षापूर्वकारिभिरिति प्रकरणस्य परीक्षामुखनामधेयमनुपचरितम्।
Nydyamani-dipiká, a commentary on Prameya-ratna-mála. अकलंकवचोऽम्मोघेरुद्दधे येन धीमता। ___ न्यायविद्यामृतं तस्मै नमो माणिक्यनन्दिने ।।
--Prameyaratnamála
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