Mimansak Ka Pratyaksha Lakshan

Here's a comprehensive summary of the provided Jain text, "Mimansak ka Pratyaksha Lakshan" by Sukhlal Sanghavi, focusing on the given page:

This excerpt from Sukhlal Sanghavi's work delves into the critical examination of the definition of "pratyaksha" (direct perception) as presented in the Mimamsa tradition, specifically in the Jaiminiya Sutras.

The author begins by stating that the first indication of the nature of pratyaksha in Mimamsa philosophy is found in Jaimini Sutra (1.1.4). This sutra has been subject to various interpretations and commentaries beyond the renowned Shabara Bhasya.

The text highlights differing views on the nature of this sutra:

• Bhavadasa's interpretation considers the sutra as prescriptive of the definition of pratyaksha.
• Another interpretation views the sutra as merely translatory (anugami), not prescriptive.
• A different commentary (Shabara Bhasya 1.1.5) suggests a variant reading of the sutra, proposing a transposition of the words "sat" and "tat".

The author then focuses on Kumarila, a prominent Mimamsa philosopher. Kumarila, after rejecting the prior opinions that considered the sutra as prescriptive or an independent translation, ultimately established it as translatory in his unique manner. He also refuted the view that proposed a variant reading of the sutra.

The excerpt then shifts to the refutation of the Mimamsa sutra concerning pratyaksha by various philosophical schools:

• Mimamsa-different Vedic, Buddhist, and Jain logicians have all criticized the sutra pertaining to the definition of pratyaksha.
• In the Buddhist tradition, Dignaga appears to be the first to offer a refutation (Pramana Samuccaya 1.37), followed by figures like Shantarakshita.
• Within the Vedic tradition, Udyotakara is identified as the first to undertake this critique (Nyaya Vartika, p. 43). Vachaspati is a commentator on Udyotakara's work (Tattvavartika, p. 155), while Jayanta elaborates on the refutation with greater detail and independence (Nyaya Manjari, p. 100).
• In the Jain tradition, Akalanka or Vidyānanda are considered the earliest refuters (Tattvartha Shloka Vartika, p. 187, Shloka 37). Figures like Abhayadeva (Sammati Tika, p. 534) followed their lead.

Finally, the text points out that Shri Hemachandra, in his critique, followed the line of reasoning of his Jain predecessors in refuting the Jaimini sutra. His critique is described as a mere reflection of Jayanta's refutation found in the Manjari (p. 100), a pattern observed in other Jain logical texts (e.g., Syadvada Ratnakara, p. 381). In his refutation, Hemachandra addresses both the translatary approach favored by Kumarila and the proposed variant reading of the sutra.

In essence, this page sets the stage for a critical examination of the foundational Mimamsa understanding of direct perception, highlighting the diverse and often conflicting interpretations within Mimamsa itself and the subsequent detailed refutations offered by scholars from Buddhist, Vedic, and Jain philosophical lineages.