________________
The Sacred Books of the Jainas
knowledge of others cannot be derived (from Pratyakṣa), so these cannot be the subject matter of it (Pratyakṣa).
192
57. Like Vyapti in case of the followers of the Buddhist, Sankhya, Nyaya, Prabhakara (school of Mimamsa philosophy) and Jaimini (school of Mimamsa philosophy) who accept Pratyakṣa, Anumana, Agama, Upamana, Arthapatti and Abhāva exceeding one by one (in their doctrines respectively).
58. Knowledge of others being the subject of Anumāna etc. will become another Pramāņa.
59. Tarka also being understood from Vyapti will become another Pramāņa. For that which is not Pramāņa cannot establish anything.
60. Because there is a difference according to difference of illumination.
Commentary
There is a great difference of opinion among Indian philosophers regarding the number of Pramana. According to the Chārvāka view, there is only one Pramāņa viz. Pratyakṣa. According to the Buddhist philosophy, there are two Pramāņas viz. Pratyakṣa and Anumana. In Vaiseṣika philosophy, Pratyakṣa and Anumana are accepted as Pramaņas for according to this philosophy the Pramāņas Śabda etc. are included within Anumana.
In Sankhya philosophy, three Pramāņas viz. Pratyakṣa, Anumana and Agama have been accepted. In Nyaya philosophy, four kinds of Pramāņa viz. Pratyakṣa, Anumana, Upamāna and Sabda have been mentioned. In Mimāmsa philosophy those who follow the school of Prabhakara mention that there are five Pramāņas: Pratyakṣa, Anumana, Upamana, Śabda and Arthapatti, and those who follow the Bhatta school mention that there are six Pramāņas viz. Pratyakṣa, Anumāna, Upamāna, Śabda, Arthāpatti and Abhāva.
In Parikṣāmukham it is mentioned that denial of any kind of Pramāņa as accepted in this work will lead to the fallacy of
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
