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Parikṣāmukham
153
That is to say, the immediate result of Pramāņa is the removal of ignorance. So the mediate effect is happiness and indifference or equanimity to a Kevali (one possessed of absolute knowledge) and to others, a desire to accept (desirable objects) and leave (undesirable objects).
In Apta Mimāmsã also the same has been mentioned: "उपेक्षा फलमादयस्य शेषस्यादानहानधीः ।
पूर्वा वाऽज्ञाननाशो वा सर्वस्यास्य स्वगोचरे ॥ "
In Sarvartha-siddhi while explaining the aphorism "Tat Pramane" of Tattvärthadhigama Sutra, the result of Pramāņa is mentioned as “अन्धकारकल्पाज्ञानाभावः अज्ञाननाशो वा फलमित्युच्यते ।” i. e. "the result is said to be the want of false knowledge resembling darkness or the destruction of false knowledge."
We have discussed while dealing with the definition of Pramana that the Jain logicians have accepted the result of Pramāņa to be the same as Pramāņa. In Hindu philosophical systems like the Nyaya and Vaiseṣika systems, the knowledge is mentioned as a result of Pramaņa. For example Gautama in his Nyaya Sutras has propounded that the knowledge of fire from smoke is the result known as Anumiti from Anumāna Pramāņa (inference). But in Jain logic, this result itself has been called Anumana and the dispelling of false knowledge is said to be the result of Pramāṇa.
It will be laid down in the two aphorisms which follow that in one sense a result is indentical with Pramana and in another sense it is different.
In the different stages of knowledge Avagraha, Îhā, Avāya Dharana, Smriti, Pratyabhijñāna, Uha, and Anumana, the first is Pramana and the second is the result of the first. Again the second becomes Pramāņa and the third becomes the result of the second and so on1.
1. “ अवग्रहादीनां वा क्रमापेक्षजननधर्माणां पूर्वं पूर्वं प्रमाणमुत्तरमुत्तरं फलम् ।"
Pramāņa-mimāmsā I. 1. 40.
P-20
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