Vaishali Institute Research Bulletin 2

Author(s): G C Chaudhary
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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VAISHALI INSTITUTE RÉSEARCH BULLETIN NO. 2 'anadhigata' (unknown) or 'apurva' (novel) of the Bhatta Mimamsakas, According to the Bhuddhists knowledge, being practically useful, should lead to the realisation of some end, be harmoneous with expe. rience and should favour successful volition. The Bhāțţa Mināmsakas consider it necessary that the content of knowledge should be un. known, or previously unacquired and hence novel. Māņikyanandin combined the opinions of Samantabhadra and Akalanka by including 'sva' and 'apurva' in his single definition. Use of the term vyavasaya'' (determination) by him bears further the influence of Nyāya where this term occurs in the definition of perception."
If the object of cognition must be novel as admitted by Akalanka following the Mīmāmsakas, and the Buddhists' how continuous cogni. tion ((Dhārävahika Jñana) of an object can be regarded as pramāņa. The Naivāyikas have not to bother themselves on this question because cognition of even previously known object can be pramana in their opinion." 1. (i) तत्रापूर्वार्थविज्ञानं......"quoted above. (ii) यथार्थमगृहीतग्राहि ज्ञानं प्रमाणम्
Sastradipikā, p. 15. (iii) औत्पत्तिकगिरा दोषः कारणस्य निवार्यते, ___ अबोधो व्यतिरेकेण स्वेतस्तेन प्रमाणता, सर्वस्यानुपलव्धेऽर्थे प्रमाण्यं स्मृतिरन्यथा
Slokavartika, 10-11. (iv) एतच्च विशेषणंमुपाददानेन सूत्रकारेणं कारणदोषबाधकज्ञानरहितमग्रहीतग्राहि ___ ज्ञानं प्रमाणमिति प्रमाणलक्षणं सूचितम् ।
Śīstradipikā p. 123 (v) अनधिगतार्थगन्तृ प्रमाणमिति भट्टमीमांसका आहुः
Siddhacandrodaya, 20. 2. स्वापूर्वार्थव्यवसायात्मकं ज्ञानं प्रमाणम्
Pariksamukha, I, 1. 3. इन्द्रियार्थसन्निकर्षोत्पन्नं ज्ञानमव्यपदेश्यमव्यभिचारि व्यवसायात्मकं प्रत्यक्षम्
Nyayasutra I. 4. 4. (i) अज्ञातार्थज्ञापकं प्रमाणमिति प्रमाणसमामान्यलक्षणम्
___Dininaga, Pramanasamuccaya. (ii) अतएवानधिगतविषयमप्रमाणम्, येनैव हि ज्ञानेन प्रथममधिगतोऽर्थस्तैनैव
प्रवर्तित-पुरुषः प्राप्तिश्चार्थः तत्रैवार्थे किमन्येन ज्ञानेनाधिकं कार्यम्, ततोऽधिगतविषयमप्रमाणम्.
Dharmottara concludes this in his explanation of the term 'avisapvā daka' in his Tika on the Nyayabindu, p. 3. while the term Anadhigata excludes both Vikulpa and Smrti in Buddhism, in Mimāmsū it includes only the
cases of recollection and not 'Vikalpa.' 5. अनधिगतार्थगन्तृत्व च धारावाहिक विज्ञानामधिगतार्थगोचराणां लोकसिद्धप्रमाणभावना
प्रामाण्यं विहन्तीति नादियामहे
Nyāyavārtikat itparyatikāp. 20. See also Kandali, p. 61; Nyāyamañjari, p. 22 and Nyayakusumanjali,41.