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and Hemachandra, however, deal with the general principle which applies to all four Pramānas, by adducing an example of Pratyakşa. Now, when we take a word like Ghata we get Ghađajñāna. The fruit of this cognition can be understood from two angles, viz., objective and subjective. Objectively, the fruit of the cognition is that the Ghata that we have cognized has Jñatatā or knownness or Prakatatā or manifestness. It now differs from other Ghatas; for, while this fe is known, the other pis are not known. Jñātatā or Prakațatā, which is thus produced in a thing, when it is known, is a Vastudharma. This is the view of the Bhātta Mimāmsakas or the followers of Kumarilabhatta. Subjectively, the fruit of the above cognition is the consciousness in the form of 'Aham ghatam jānāmi' that arises in us when we recognize the Ghata. It is this consciousness in us that distinguishes the known Ghata from others that are not known. This is designated as Samvitti or self-consciousness. Samvitti is Ātmadharma. This is the view of the Prābhākara Mimāṁsakas as well as the Naiyāyikas.
In 'Aham ghatam Jānāmi', Jñanavişaya is Ghata and Jñanaphala or Prayojana is either Arthadhigatih or Prakațată or Samvittih. Here clearly the 'Jňānavişaya is different from the jñānaphala or Prayojana or result. It can also be said that here Vişaya and Phala are both different from Jñāna. This is the sense that we get from Visayaprayojanabheda. This Višişte Lakşaņā violates the principle : 'Jñānavişayāt Jñānaphalamanyat', so it cannot be admitted. In the sense of Prakațatā or Samvitti also, Jñānavişaya and Jñānaprayojana are not one, and hence Visiştalakṣaṇā does not stand a chance. Thus Prayojana is apprehended by Vyañjana only. This is Lakşaņāmālā Sabdaśaktimālāvyañjanā - Suggestion based on Indication. This Lakşaņā is always Prayojanavati Lakşaņā. It is only such a Lakşaņā that has a Prayojana to understand 'which the Lakşaņā is resorted to. Wherever Prayojanavati Lakşaņā is present, Laksaņā mūlāvyañjanā is also present. Wherever it is absent, Lakşaņāmālāvyañjanā is also absent. However,
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