Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 52

PURPOSE OF DEFINITION
41
a similar line of argument to demolish the tradition that a thing can be proved by a relevant organ of valid cognition and the latter again by definition. Nagarjuna poses the problem in this way : "If the defining characteristic is different from the object defined, the latter will be without this characteristic per se. If it is not different, it will be one and the same thing with the object intended to be defined". The implication is the statement of a defining characteristic in a formal definition by philosophers is only an exercise in futility.2
But formal
The justice of the contention is not totally denied. definitions are not entirly useless.
Text
prasiddhānām pramāņānām lakṣaṇoktau prayojanam/ tadvyamohanivṛttiḥ
syad
vyāmūḍhamanasāmiha//
Translation
"The utility of the statement of the defininig characteristic (in a formal definition) of the pramaņas which are well-known (by all) is the elimination of the misconception and delusion of those whose minds are clouded by ignorance (or false beliefs)."
(III)
Elucidation
It has been contended that valid cognition and its different ramifications are quite familiar to all and sundry who must possess a modicum of rationality, whether they are educated or not. So the convention of giving definitions in a scientific treaties (sastra) is useless and inspired by vainglorious pedantry and academic vanity. This contention is not totally untrue but its sweeping character betrays a half-truth, which is more insidious than utter falsehood. It is admitted by all that valid knowledge is a well-known fact and everybody is capable of distinguishing valid knowledge from the invalid one. If men were not endowed with this discerning capacity they would not be in a position to undertake any activity. Our practical behaviour, when successful, is made possible by valid knowledge of different objects. One goes to draw water from a well and is not disappointed. This shows that his knowledge of the situation is unerring.
1. lakṣaṇapramāṇābhṣām vastusiddhiḥ. Also,
manadhina meyasiddhir
manasiddhi's ca lakṣaṇāt.
2. lakṣyal lakṣaṇam anyac cet syat tallak syam alakṣaṇam. tayor abhāyo' na nyatve vispastam kathitam tvaya. --Madhyamakavṛtti, p. 64.