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yāpadatvād ity ata iti brūmah yadi hi jñānena sva-pramanyam svayam eva jñāyeta yathārtho-paricchedakam aham astiti, tada pramāṇāpramaņam vedam jñāam iti prămânya-samsayaḥ kadācid api notpadyate jñā
natva-samsayavat. 5. PM, I. 6, tat-prämānyam svatah paratas ceti.; PKM, ed. by Mahenda
Kumar, loc. cit., p. 149ff. 6. PKM, p. 149ff.; NKC, ed. by Mahendra Kumar, vol. 1. p. 199ff. 7. Prameyaratnamālā, ed. by Phoolcanra & Vālacandra, p. 19ff. 8. Nyāyāuārttikatātparyaţikā, Kashi Skt. Series 24, p. 13; Nyāyavārttika
tātpryaparisuddhi, Bib, Ind., pp. 119-120. Pramāṇamimāsā, Singhi Jain Series No. 9, p. 6 (I. 1. viii), kvacit parataḥ prāmāny-niscayaḥ, yathä anabhyāsa-paśāpanne pratyakṣe. na hi tat arthena gļhităvyabhicāram iti tad eka-viṣayāt samvādakāta jõānātarād vā, arthakriyā nirbhāsād vā nāntariyārtha darsanād vä tasya prāmānya niściyate. teşāṁ ca svataḥ prāmānya-niscayān nānavasthädi-dausthyāva
kaseh. 10. There are no fixed opinions available among scholars about the dates of
the said two logicians. Dr. Mahendra Kumar agrees with Pt. Kothiya that Vidyānandin flourished in 775-840, while he fixed the date of Mānikyanandin in 993-1053. Cf. Aptaparikșă, ed. by Kothiya, Intr. pp. 26-51; Siddhiviniscaya, vol. 1., ed. by Mahendra Kumar, Intr. pp. 49-50. Tattvārthaślokavārtika, ed. by Manoharlal, p. 177, tatrābhāsāt pramāņatvam niscitaḥ svata eva nah, anabhyāse tu parata ity āhuḥ pecid amjasā (115). tac ca syādvādinām eva svārtha-niscayanāt sthitam, na tu svaniseayonmuktanihseșa-jõänavācinām (127). kvacid atyantābhyāsāt syatah pramānatvasya niscayān nānayasthādi-dosah, kvadid ahabhyāsāt paratas tasya vyavasthiter nāvyāptir ity etad api syödvādinām eva parmāthataḥ siddhyet svārtha-niscayopagamāt, na punaḥ svarūpa-niscaya-rahita-sakala
samveda-vādinām anavasthādyanusamgasya tad-avasthatvāt.... 11. Cf. Pramāṇamimāmsä, op. cit., Bhäşātippaņāni, pp. 16-19.
Tattvasamgraha, 3100, abhyasikaṁ yathā jñānaṁ yramāņam gamyate svataḥ, mithya-jñānam cathā kimcid apramāņam svatan sthitam.; Pañjika, on 3123, na hi bauddhair eşāṁ caturņām ekatamo 'pi pakşo' bhisto 'niyama-pakşasyestatvāt, tathā hi--ubhayam apy eiat kimcit szataḥ kimcit parataḥ iti pūrvam upavarnitam. ata eva paksa-catuștayopanyasr 'py ayuktah. pañcama-pakşasya sambhavät. Tattvacintärnani, Bib. Ind., pp. 277-79, 282-84; S. C. Chatterjee, The Nyāya Theory of Knowledge, p. 99.
12.
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