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toyens. ] Nyāya-Kusumānjali કાર જુદી જુદી રીતે પ્રમાણુના ભેદ માને છે. હવે આમાં ખરી હકીકત શું છે તે તપાસવાનું રહે છે; અર્થાત પ્રમાણના કેટલા પ્રકારે માનવા વ્યાજબી છે તેની પરીક્ષા કરવી જોઈએ. તે ગ્રંથકાર સ્વયં આગળ 192117 .
प्रत्यक्षं भिनत्ति
प्रत्यक्ष व्यवहारतश्च परमार्थाच द्विधा भाषितं । तत्रावग्रहणादिनेन्द्रियमनोजातं चतुर्भेदकम् ।
आद्य स्यात् , चरमं पुनस्त्रिविधकं, तत्रादिमं केवलं विश्वव्यापि, मनोऽभिपर्ययमथान्त्यं चावधिस्थोऽवधिः ॥२॥
Pratyaksha Pramana is said to be of two kinds: (1) Samvyavaharika ( conventional ) and (2) Parmarthika ( transcedental). The former which is acquired by the (five) senses and the mind has four varieties, Avagraha and others. The latter is threefold : The first of them is Kevala pervading the universe; the second is Manahparyaya and the last Avadhi, having a limit. (2)
Notes :--According to Jainism, Pramana is of two kinds-Pratyakshu and Paroksha Pratyaksha is generally interpreted as sense perception by all schools of thought except Jainism. But this interpretation is considered secondary and subordinate by the Jaina logicians. They call it Samvyavahariko Pratyaksha. It is for the sake of convenience of the ordinary people that Samvyavaharika Pratyaksha is admitted as one of the divisions of Pratyaksha; otherwise really speaking, this is Paroksha-indirect and mediate-for a sensory object is realized by the
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