Jain Journal 2007 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 36

Veer Sagar Jain : ABricfOutline of Jain Mura
worng acts / thoughts and accepting the right acts/ thoughts or their appreciation is the inheritance benefit of pramāna. Besides these there is no other benefit of pramāna in Jain Nyāva. The following two statements in Jain texts are worth mentioning:
1. Ajirananivyttihanoixīcānopeksasca phalam. Parīksāmukha 5/1 2. Jnānameva phalam jiāne nanu slaghyamānaśvaram
aho mohasva mühümumyad aiņada pi mygiate Ātmārušāsana 175
3.6 Pseudo organ of knowledge or pramāņābhāsa
The Jain Naivāvikas say that knowing pramāņa is not enough; we should also know about pseudo organ of knowledge. This is so as pramāņa enables us to know an object truly while pseudo organ of knowledge enables us to know the opposite or the wrong nature of the object. Accordingly Ācārya Māņikyanandi in the Parīkņāmukha says in the beginning itself as follows:
pramāņād arthasamasiddhis tadābhāsād viparyayah. eti vaksye tavor laksma siddham alpam laghiyasah.
i.e. an entity which is not pramāņa but looks like pramāņa or considered so is called pseudo-organ of knowledge. Sensual contact, sense organs, tendencies of the senses, karakṣākalva etc are all pseudoorgans of knowledge.
Like pramāņa, pramāņābhāsa is also of two types : namely, direct and indirect and their subdivisions also and their characteristics can also be understood on the same line. Similarly, we know pramāņa are of two types and considering more than these or less than two is pramāsasankyābhāsa or considering the object of knowledge as just with generic or just with specific characteristics is pramāņavişayābhāsa. Similarly, the immediate benefit of pramāņa is elimination of ignorance or lack of knowledge and traditionally it is the knowledge of what is to be accepted or rejected or opposed.