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SAHRDAYĀLOKA consciousness. 'Samvitti' or 'anuvyavasāya' is an ‘ātma-dharma'. This is the view of the Prābhākara Mīmāmsakas or the followers of Prabhākarabhatta and the Naiyāyikas.
In ‘aham nīlam jānāmi' jñāna-visaya or vişaya is nīla-vastu, and jñāna-phala or phala is either 'prakațatā' or 'samvittih'. Here it will be seen that jñāna-visaya is different from 'jñāna-phala'. “nīlam aham jñnāmi iti atra 'jñāna-phalam'. “nīlam aham jānāmi iti atra jñāna-visaya-jñāna-phalayor bhedah pratīyate. - Then again, it may also be said that here visaya and phala are both different from 'jñāna’ ‘atra jñāna-visayayor bhedah jñāna-phalayoś ca bhedah pratīyete.” There are really two senses which the line under explanation yields.
We can now proceed to see what general propositions “jñānasya... udāhstam" lays down, i.e. what its two interpretations are and how they are logically connected.
(1) According to the first interpretation the general proposition here laid down is
"jñāna-visayāt jñāna-phalam anyat" e.g. jñānavisayah = nīla-vastu, jñānaphalam = prakatatā (or jñātata) or samvittih (this) in the illustration jānāmi”.
Applying the general proposition to the present case of viếista-laksanā, where we first understand prayojana in the sense in which it occurs in the kārikā, “prayojanena sahitam...”, i.e. in the sense of 'janya-pratīti-visaya' or 'jñāpya viz. pāvanatvā"di, we get the following -
jñānam = pāvanatvā”di-viśista-taţa-jñānam; jñāna-visayaḥ=pāvanátvā”diviśișța-tataḥ; jñāna-phalam : pāvanatvā”di.
Here we find that jñāna-visaya and jñāna-phala are not different. For jñānavisaya., viz. pāvanatvā”di-viśista-taţa includes 'pāvanatvā"di', in accordance with the general rule that the viśista includes the viśesaņa. Thus, as the general proposition 'jñāna-visayāt jñāna-phalam anyat' is here violated, we cannot admit viśista-laksaņā.
An objection from the visista-laksaņā-vādin (may be raised as follows) : In the above application of the general proposition to the present case, jñāna-phala is taken to be pāvanatvā"di i.e. jñāna-phala is understood to be jñāna-janyapratiti-visaya or jñāpya. In his vịtti on this line Mammaţa points out that the phala is prakațatā or samvitti. This phala is prakațatā or samvitti. This phala is
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