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The Sacred Books of the Jainas Hemachandra criticises the definition of Pramāņa as mentioned in the Parikşamukham on two grounds. First, that this definition excludes the knowledge of a thing already ascertained. According to Hemachandra, it is equally Pramāṇa when a thing is ascertained for the first time, as when a thing which has previously been ascertained, is again known 13. So Hemachandra says that Pramāņa is perfect ascertainment of a knowable.
The second objection refers to Dhārābāhik Jõāna. This is a series of states throughout which the same object is presented in consciousness. This for example arises when we see an object continuously for some time. Each state of consciousness in this case lasts only for a moment. Then follows a second state and is lost. Then a third state succeeds and is lost and so on. Now if we define Pramāṇa as knowledge of things not ascertained before, the objection is that in the first state of Dhārābāhik Jñāna, this may apply. But in the second and subsequent stages of the presentation of the object, the object cannot be said to be 'Apūrvārtha' (not previously ascertained ) as mentioned in the definition for it was ascertained after it had been cognised in the first momentary state. So Dhārābāhik Jňāna will be excluded from Pramāņa if we accept the definition of Pramāņa in Parikşāmukham.
A similar objection was raised and refuted in works in Hindu philosophy. To give an example, we may quote the definition of Pramāņa in Vedānta-paribhāṣā. The author Dharmarājādhvarindra writes that if re-collection be included within Pramā ( right knowledge ), the definition of Pramāṇa will be of one kind and if re-collection be excluded from Pramā, the definition will be of a different kind. According to this writer : "Pramāņa is the instrumental cause of right knowledge (Pramā). When the definiयथाहुः ‘स्वापूर्वार्थव्यवसायात्मकं ज्ञानं प्रमाणम्' इति तथापूर्वार्थविज्ञानमिति ।" Pramāņa-mimāṁsā.
13 SETEHTAINED ga yetarligurtsfa Aramhuri" Pramāņamimāņsā I. 1. 4.
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