Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 214

(195)
prama nas advanced in this connection.
निर्विकल्पक प्रत्यक्ष - Indeterminate sen sory cognition or pure sensation. निर्विकल्पक प्रत्यक्ष के विषय में जैन दृष्टिकोण - According to the Buddhist logicians, only pure sensations which are indeterminate cognition devoid of all thought element whatsoever are of the nature of perception. The Jaina logicians, on the other hand, declare that only determinate, thought-involving cognitions can be of the nature of perception (Pratyak sa Prama na). Logicians following other systems in the main maintain an intermediate position. For them both indeterminate and determinate cognitions could be of the nature of perception ( प्रत्यक्ष प्रमाण) So their task is to counter the Buddhist view by showing that determinate cognitions also could be of the nature of perception. But the task of the Jaina logicians is two-fold. They have to prove on the one hand that indeterminate cognitions can never be counted as perception (प्रत्यक्ष प्रमाण) and on the other that only determinate cognitions can be so counted. Thus like the Nya ya Vaise sikas, they establish the validityof the determinate cognitions generated by sense-object contact, but in addition they prove the invalidity of all indeterminate cognition. In their first task they are naturally assisted by the NyayaVaisesikas and the Mimamskas as this is their common concern. In the second task they are helped by the terms and conditions laid down by the Buddhist logicians themselves in their definition of valid cognition. viz. effi
ciency and non-discrepancy. The Jaina logicians too, following in the footsteps of these Buddhist logicians define valid cognition as efficient and non-discrepant. But they rightly observe that indeterminate cognition being never efficient and non-discrepant can never be regarded as valid. सविकल्पक - Determinate. अविभक्तआलोचन - Indeterminate perceptual cognition.
U-Immediate cause.
बोधाबोध स्वभाव सामग्री - Aggregate of the conditions physical and cognitional. वैशद्य - Vividness.
सविकल्पक ज्ञान का प्रामाण्य - Akalan ka seems to have taken great pains to establish the validity (H) of the determinate cognitions generated by sense object contact (This is the direct contrast to Buddhist position). The following are the main reasons adduced by him in this connection. The object of an indeterminate cognition and the corresponding valid determinate cognition is the same. The determinate cognition in question is not contradicted by a subsequent conative activity. It determines what is hitherto undetermined. It may co-exist with the thought or conception (that is, the determinate cognition) of another thing. It has vividness natural to it because it is generated by sense-object contact. Of course, it involves memory images but they are revived and controlled by the concerned sense object contact. There is here no unrestrained flight of imagination. The attention remains centred on the presented object itself. It does not move in the realm of pure idea (that is, idea unconnected with the object presented). The