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The Sacred Books of the Jainas the Jainas
: A sincere belief in the Tattvas which is called right faith or Samyaktva arises either of itself or through instruction. That is to say, it may arise from intuition independently of any precept or it may come to exist from external sources e. g. from precept of others or by reading the scriptures. There is no necessity for any work on Logic for those who get right faith through intuition, but as regards others, Pramūņa and Naya are the means of instruction. Thus the connection of Pramāṇa with the highest goal viz. the attainment of liberation is established.
The pursuit of study of Pramāņas accordingly cannot be unpalatable. It is the object of every being to acquire what is desirable and leave what is un-desirable. In Nyāya philosophy, an example is commonly cited that people like to have garlands of flowers, sandal paste etc. while they wish to avoid snakes, thorns etc. This like or dislike arises from actual perception. People act accordingly towards these objects to acquire or avoid the same. Vātsyāyana, the writer of the Bhāşya on the Nyāya Sūtras of Gautama writes "The knower by Pramāņa only understands the real nature of knowables and wishes to have or leave the same.".
These Tattvas have been explained in detail in Dravyasamgraha (Edited by S. C. Ghoshal ), Vol. I, Sacred Books of the Jainas. 1 Wafanfanare a11"
Tattvārthādhigama Sūtra I. 3. 2 "AMAZTETTA: 1"
Tattvārthādhigama sūtra I, 6. 3 Dharmabhūşana Yati has begun his Nyāya-dipikā in the above strain :
'प्रमाणनयैरधिगम इति महाशास्त्रतत्वार्थसूत्रम् । तत् खलु परमपुरुषार्थनिःश्रेयससाधनसम्यग्दर्शनादिविषयीभूत-जीवादि-तत्वाधिगमोपायनिरुपणपरम् । प्रमाणनयाभ्यां हि विवेचिता जीबादयः सम्यगधिगम्यते । तव्यतिरेकेण जीवादूयधिगमे प्रमाणान्तरासंभवात् । तत एव जीवादयधिगमोपायभूतौ प्रमाणनयावपि विवेक्तव्यौ ॥" 1 4 "Arta Acacialseiyu6F4 Thefaritqafar frerafa atı"
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