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Parikṣāmukham
71
Raising this objection in Nyayadipikā, Dharmabhūṣaṇa meets it by saying that Yogyata is the cause regarding the object of knowledge and this Yogyata is nothing but the mitigation or cessation of Karma obstructing knowledge. Dharmabhūṣaṇa quotes the present aphorism of Parikṣamukham to support his view1.
That is to say when a Karma obstructing a particular kind of Jiana is mitigated or entirely removed, knowledge arises and illumines objects like a lamp. This knowledge is not therefore caused by the object and is not of the same shape as the object.
In Vedanta-paribhāṣā it has been laid down that just as water goes out from a pond and entering fields of different shape, assumes different shape, so mind getting out through the sense-organs eye etc. goes to objects like pitchers and is changed like those objects. This view is not accepted by Jain logicians as laid down in this aphorism. According to Jain view, the object is neither the cause nor the transformer of the mind to its shape.
कारणस्य च परिच्छेदयत्वे करणादिना व्यभिचारः ॥ १० ॥
10. Kāranasya cha parichchedyatve karanādinā vyabhichārah. 10. There will be non-application in the case of senses etc. you accept the cause as the thing perceived.
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Commentary
This aphorism is laid down to refute the view that a cause of a knowledge can be the object of knowledge. We know that the
1. “ यदुक्तं घटज्ञानस्य घट एव विषयो, न पर इति । अर्थजत्वं हि विषयं प्रति नियमकारणं, तज्जन्यत्वात् । यद्विषयमेव चैतदिति । तत्तु भवता नाभ्युपगम्यते इति चेत्; यौग्यतैव विषयं प्रति नियमकारणमिति ब्रूमः । का नाम योग्यतेति उच्यतेस्वावरणक्षयोपशमः । तदुक्तं 'स्वावरणक्षयोपशमलक्षणयोग्यतया हि प्रतिनियतमर्थं व्यवस्थापयति' इति ।" Nyāyadipika.
2. “ तत्र यथा तड़ागोदकं छिद्रान्निर्गत्य कुल्यात्मना केदारान् प्रविश्य तद्वदेव चतुष्कोणाद्याकारं भवति तथा तैजसमन्तःकरणमपि चक्षुरादिद्वारा निर्गत्य घटादिविषयदेशं गत्वा घटादिविषयाकारेण परिणमते ||" Vedanta- paribhasa Chapter I.
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