Illuminator of Jaina Tenets

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 13

CONTENTS
laukika upakara fond not getting the una sent of the soul is
laukika upakāra not for self-restraint 21, sukha-delight for getting the desired and not getting the undesired 22, duḥkhaopposite to sukha 23, what arrests the upliftment of the soul is to be discarded 24.
LUSTURE X
ASCERTAINMENT OF THE NATURE OF VALID COGNITION, WAYS OF APPROACH AND TRANSFERRED EPITHET
177—198
from\alpere appendent repudia
Tattvas to be understood through pramana, naya, niksepa 1, pramāna--what takes stock of reality 2, pratyakșa and parokşa valid cognition 3, pratyakşa is vivid cognition 4, two kinds of pratyakşa (immediate intuition) 5, pāramārthika (transcendental) means intuition of the omniscient 6, avadhi and manaḥparyāya are inferior varieties of the above (note appended) 7, såṁvyavahārika (empirical intuition) depends upon sense-organs and mind 8, parokşa (mediate) cognition lacks in vividness (note appended) 9, mati and śruta pramāņa are also parokşa 10, five varieties of paroksa enumerated 11, smsti-stimulation of memory trace "that thing" (note appended) 12, pratyabhijñā
-synthetic cognition "this is indeed that" (note appended) 13, tarka-knowledge of universal and necessary concomitance 14, anumāna—knowledge of the probandum from the probans (note appended) 15, agama-knowledge of the meaning gained from a person of unimpeachable authority 16, sevenfold predication (note appended) 17, naya-comprehending a particular aspect of reality without repudiating other aspects 18, sevenfold ways of approach and observation 19, naigama --cognizance of the intention of the speaker (detailed note appended) 20, sam. graha (synthetic approach)—unitive apprehension of the common character (detailed note appended) 21. vyavahāra (analytic approach)-systematic differentiation of the synthetic class-concepts 22, rjusūtra (straight approach)-cognizance of the actually present mode (note appended), 23, sabda naya (verbalistic approach)-cognizance of the entitative difference due to tense, gender, number etc. (note appended) 24, samabhirūdha (etymological) - cognizance of the difference of words 25, evambhūta (actualistic-cogpizance of a real as its true meaning (note appended) 26, two more varieties of naya-niscaya (scientific) and vyavahāra (popular) 27, a real is possible object of valid cognition (detailed note appended) 28, a cognizable object may be universal-cum-particular, existent-cum-nonexistent, eternal-cum-noneternal, expressible-cum-nonexpressible 29, samanya denotes similarity 30, viseșa denotes dissimilarity 31. sat has origin, cessation and continuity 32, asat is opposite of the real 33, nitya is want of lapse from existence 34, anitya means change 35, vācya is what comes within the province of speech 36,"avācya is beyond the province of speech 37, reconciliation of diversity of relations is sangati 38, result of pramanā cessation of ignorance or illumination of the cognizable
stic approaesent mode Straight appration of the
-cognizanete appended) ach)-cogni, yn