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26
The Sacred Books of the Jainas
of ascertainment of the object. The second and succeeding knowledge is not Pramāņa as in the same the object is not ascertained. As the object is ascertained by the first knowledge, the subsequent knowledge is quite insignificant. So the word Apūrva has been used as an adjective to Artha so that the (definition of Pramāņa) may not extend to the second and succeeding states of knowledge which would become included in the definition if merely Pramāna be defined) as ascertainment of object. By Apūrva it is understood that which has not become the object of previous knowledge. So in Dhārābāhika Jñāna, in the second and subsequent states of knowledge, the definition does not apply as in the first stage the object has been ascertained and in the second and subsequent stages, the object is not one which is previously unascertained”.
Nyāyamanidipikā also follows Artha-prakāśikā by laying down "Dhārābāhika Jñāna is excluded by this adjective, Apārvārtha?". In Nyāyadipikā it has been mentioned that in Jain logic, Dhārābāhika Jñāna is not recognised as Pramāņa.
1 "अर्थस्य अपूर्वविशेषणं किमर्थम् ? इति चेत्, धारावाहिकज्ञानव्यवच्छेदार्थमिति ब्रूमः। घटोऽयं घटोऽयं इत्यादि-ज्ञानपरंपरा धारावाहिकज्ञानम् । तादृशज्ञानपरंपरायां प्राथमिकज्ञानमेव प्रमाणं, तस्यैव विषयपरिच्छित्तिजनकत्वात् । द्वितीयादिज्ञानं तु न प्रमाणं, तस्य विषयपरिच्छित्तिजनकत्वाभावात् । प्रथमज्ञानेनैव परिच्छित्तेः जनितत्वेन द्वितीयादिज्ञानस्य अकिंचित्करत्वात् । तादृशद्वितीयादिज्ञाने अर्थविषयकव्यवसायात्मकत्वज्ञानत्वरुपनिरुक्तलक्षणसत्वेन अतिव्याप्तिनिरासार्थ अर्थे अपूर्वविशेषणम् । अपूर्वत्वं च पूर्वकालीनज्ञानान्तराविषयत्वं । तथाच, धारावाहिकज्ञानेषु द्वितीयादिज्ञाने प्राथमिक-ज्ञानगृहीतार्थविषयकत्वस्यैव सत्वेन पूर्वकालीनज्ञानान्तरागृहीतार्थविषयकव्यवसायात्मकत्वरुपलक्षणस्य अभावात् नातिव्याप्तिः।" Arthaprakāśikā ( from a Mss. in Jain Siddhānta Bhavan, Arrah.)
2 "अनेन अपूर्वार्थविशेषणेन धारावाहिविज्ञानमेव निरस्यते ।" Nyayamanidipika ( from a Mss. in Jain Siddhanta Bhavan, Arrah)
3 "अथापि धारावाहिकवुद्धिष्वतिव्याप्तिस्तासां सम्यगज्ञानत्वात्। न च तासामार्हतमते प्रामाण्याभ्युपगम इति । उच्यते एकस्मिन्नेव घटे घटविषयाज्ञानविघटनार्थ आये ज्ञाने प्रवृत्ते तेन घटप्रमितौ सिद्धायां पुनर्घटोऽयं घटोऽयमित्येवमुत्पन्नान्युत्तरोत्तर
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