Nyayavatara and Nayakarnika

Author(s): Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal

Page 112

न्यायावतारः
NYA YAVATARA
Text and Translation, with Notes
garoj zaqerenfa anci anafaafting 1 प्रत्यक्षं च परोक्षं च द्विधा मेयविनिश्चयात् ।। १ ।।
1. Pramāņa (valid knowledge) is the knowledge which illumines itself and other things without any obstruction: it is divided as pratyakṣa (direct knowledge or perception) and parokṣa (indirect knowledge) as knowables are ascertained in two ways.
This definition sets aside the view of those Buddhists (Yogācāras) who maintain that knowledge illumines itself alone, inasmuch as there is, according to them, no external object beyond it. The same definition is also in direct opposition to the doctrine of the Naiyāyika, Mīmāmsaka and others, who hold that knowledge illumines the external object alone, as it cannot illumine itself. The Jainas maintain that it is only when knowledge illumines itself that it can take cognizance of the external object. So according to them knowledge, like a lamp, illumines itself as well as the object lying outside it.
Those whose sight has been obscured by darkness often see many false images, such as two moons, etc.; men bewildered by sophism are found to believe that every thing is momentary, or the like. With a view to
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