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Vyañjanā
669 not jñāna-janya-pratīti-visaya, but jñāna-janya. For, both 'prakatatā' and 'samvittih', are produced by nīla-vastu-jñāna. This means that 'phala' in 'jñānasya viņayó hy anyaḥ phalam anyad udāhstam' is intended by Mammața to be taken as jñāna-janya and not as 'jñāna-janya-pratītivişaya'. Pāvanatvā"di is not jñāna-janya-pratitivisaya'. Pāvanatvā"di is not jñāna-janya, because the properties are not produced by pāvanatvā”di-visaya', because it is the object of pratīti viz. pāvanatvā”di-pratīti, which is produced by jñāna viz. pāvanatvā”diviśista-taţa-jñāna. The jñāna-janya-prayojana or phala in this case is 'pāvanatvā”di-pratipattiḥ', or 'pāvanatvā”di-jñānam', because we obtain the knowledge pāvanatvā"di from the jñāna i.e. from 'pāvanatvā”di-viśista-tata jñāna'. Prayojana in this sense occurs in ‘adhikasya arthasya pratipattiś ca prayojanam'. With this jñāna-janya-phala we get the following:
jñānam = pāvanatvā"di-visista-taţa-jñānam; jñānavisayaḥ = pāvanatvā"diviśista-tatah; jñāna-phalam = pāvanatvā”dijñānam.
Here we find that jñāna-visaya and jñāna-phala are different. For, while jñānavisaya is a dravya, or substance, jñāna-phala is jñāna, which is a 'guna'. So, the general proposition 'jñāna-visayāt jñāna-phalam anyat is not violated and hence there is no objection to admit viếista-lakṣaṇā.
The answer from Mammața (could be as follows) - If taking your clue from the vịtti you want to understand 'phala' as 'jñāna-janya', we also desire to interpret the line in a different way.
(2) We now say that the general proposition which the line lays down is 'jñānāt visayaḥ, anyaḥ, jñānāt phalam ca anyat.'
What is thus established here is the distinction of visaya from jñāna (jñānavisayayor bhedah) and the distinction of phala from jñāna jñāna-phalayor bhedah). This is the second interpretaion of the line under discussion. This double distinction is found true in the case of 'nīlam aham jānāmi', thus -
jñānam = nīla-jñānam vişayah = nīlam phalam = prakațatā or samvitti.
Here as nīlam (= vișayah) and prakațatā or samvittiḥ (phalam) are different from nīla-jñānam, the general proposition which lays down jñāna-visayayor bhedaḥ and jñāna-phalayor bhedaḥ is satisfied.
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