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Tattvārthavivarana an Appraisal : 99
Now comes the turn of discussing Yaśovijaya's interpretation of the duo of sūtras - (i.e.) ‘ādye parokşam 19 and “pratyakşamanyat20 which pose a great challenge to the commentators accepting the modified classification of Pramāṇas introduced by the systematizer of Jaina epistemology Ācārya Akalanka who met the challenge and refuted the charges levelled against Jaina epistemology by Naiyāyikas and other non-Jaina logicians. There is no explicit indication of the twofold perceptual cognitions - empirical and transcendent. Yaśovijaya opines that the statement regarding the indirectness of Mati and Sruta is from the point of view of Niścaya. From the practical point of view, their directness is certainly desirable. To substantiate his view he quotes from the Nandīsūtra – "yatobhihitam Nandyām – 'tam samāsao duviham pannattam - indiyapaccakkham ca no indiyapaccakkham ca."'21 He further clarifies that empirical perceptuality is stated by '"inpiyapratyakşam (indiyapaccakkham)". He resorts to the method of 'yogavibhāga'i.e. separation of the words of a sūtra or splitting of one rule into two or more. With a view to reconciling his opinion with the Bhāșyakāra. It has been frequently used by Patañjali in his Mahābhāsya. Mahopādhyāya Yašovijaya in the end of his Vivarana on the sūtra (1/11) says “bhāṣyakārasyāpi yogavibhāgā unindriyajanyajñānasya siddhā pratyakşatā, sa caivam yogo vibhajanīyaḥ, ädye parokşam niscayatah, pratyakşam cădye vyavahārata iti."22 Vijaya Darśana Sūri in his Gūdhārthadīpikā on the Vivarana has clarified the Yogavibhāga as follows“ pratyakşamanyadityatra pratykşam prathamsütropāttena ādye ityanenāpi sambadhyate, anyatiyanenāpi, uktaprakāreņa yogavibhāge ādye parokşam niscayataḥ, ādye pratyakşam vyavahārataḥ, anyadityanena saha pratyakşameva sambadhyate, na parokşam tathā ca tatonyat avadhyāditrayamekāntena pratyakşameveti yogavibhāgato labhyata iti tadarthah.”:23 Really speaking, the reasoning of 'Yogavibhāga' has been skillfully and rightfully applied to seek the support of the Sūtrakāra for the twofold division of perceptual cognition.
