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20.
The Sacred Books of the Jainas
Other writers have derived the word Pramāņa by holding that the suffix "Anat” is used in the sense of instrumentality as laid down in Jainendra Vyākaraṇa.
Dharmabhūşaņa in his Nyāya-dipikā has laid down that the word Jñāna as well as Pramāņa are derived with the affix "Anat" in the Karaña-vāchya (instrumental voice)". Dharma bhūşaņa supports his view by a quotation from Pramāņa-nirņaya. Hemachandra in his Pramāņa-mimāmsā writes "That by which the essence of substances is rightly understood by eliminating doubt etc. is Pramāna which is the instrumental cause of Pramā (right knowledge)"?. In Pramā lakṣma the same has been laid down in another language.
The definition of Pramāṇa as given by other Jain writers may be compared with that of Māņikyanandi. First, we may mention the definition as laid down in Nyāyāvatāra :
"Pramāņa (valid knowledge) is the knowledge which illumines. itself and other things without any obstruction” (Trans. by Dr. S. C. Vidyābhūşana)".
Dr. Vidyābhūşana writes in his commentary on this definition : "The Jains maintain that it is only when knowledge illumines itself that it can take cognizance of the external object. So, accord
5 WETUTETURİ Eddaa spera stata gfa nafafa I....gada gamTEA Tetrasatafa ATUTETTİ 64141" Nyāya-dipikā.
6 "इदमेव हि प्रमाणस्य प्रमाणत्वं यत् प्रमितिक्रियां प्रति साधकतमत्वेन Ascurcag " Pramāņa-nirņaya.
7 "प्रकर्षेण संशयादिव्यवच्छेदेन मीयते परिच्छिद्यते वस्तुतत्वं येन तत् प्रमाणं GATTI ETTH 1" Pramāņa-mimāņsā.
8 "प्रमीयते स्वान्यात्मकोऽर्थोऽनेनेति करणसाधनं प्रमाणं तच्चान्यवधानेन afHat F1 Tatacara 1" Pramā-lakṣma.
9 "प्रमाणं स्वपराभासि ज्ञानं बाधविवर्जितम्।" Nyayavatāra.
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