Dictionary

Praman (प्रमाण)

A way of measuring/understanding Lokottar/Dictionary#Parmarthik things/ Darshanik or philosophical things.

Meaning:

Valid knowledge that correctly determines its object and is capable of guiding us toward what is beneficial and away from what is harmful.

Context:

The 0. Why defines pramana as svapurvarthavyavasayatmaka jnana — knowledge that determines an object which has not previously been determined by another pramana.

Distinction:

Pramana is different from Pramanabhas (प्रमाणाभास), which appears to be valid knowledge but does not produce correct determination of reality.

Example:

Correctly knowing that a particular object is a tree can function as pramana.
Reference - Pariksha sutra class 1
Dig deeper - 0. Why

Lokmaan :

There are 6 techniques for measuring worldly objects, system is called lokmaan.

1. Maan

Ras maan, Beej Maan (using containers)

2. Avmaan

Length measurement (using sticks or rope)

3. Unmaan

Taraju

4. Tatmaan

Quantified Comparative measurement
like 3 rai particles == 1 Jowar grain, 2 Jowar grain = 1 wheat grain

5. Pratimaan

Comparison with ideal things,
Often used in Heera to Gold price evaluation based on heera's

6. Ganna

Pramanabhas(प्रमाणाभास)

Meaning:

Knowledge that resembles pramana but is actually defective.

Context:

Pramanabhasa produces mistaken knowledge rather than the true knowledge required for worldly or spiritual accomplishment.

Example:

Mistaking something for a snake when it is actually a rope.

Vyavasaya (व्यवसाय)

Meaning:

Determinate ascertainment or definite cognition.

Context:

The term is used to show that Dictionary#Praman (प्रमाण) is not merely awareness but knowledge that reaches a definite determination of its object. The author also uses it against the Buddhist view of indeterminate cognition.

Distinction:

Mere awareness is not sufficient; the cognition must determine its object.

Svavyavasay(स्वव्यवसाय)

Meaning:

The determination or awareness of one's own cognition by that very cognition.

Context:

Knowledge is directed toward an external object, but it also reveals itself. Thus, when I know a pot, the cognition not only determines “pot”; it also has awareness of itself as cognition.

Distinction:

Svavyavasaya is about knowledge knowing itself; arthavyavasaya is determination of the object.

Example:

“I know the pot” involves both awareness of the pot and awareness of the knowing cognition.

Paravyavasaya(परव्यवसाय)

Meaning:

Determination of an object other than the cognition itself.

Context:

The text explains that knowledge is sva-paraprakashaka — it illuminates both itself and its object.

Distinction:

Svavyavasaya = knowledge reveals itself.
Paravyavasaya = knowledge reveals its object.

Anadhyavasaya (अनध्यवसाय)

Meaning:

Non-determination; failure to ascertain what an object actually is.

Context:

Unlike viparyaya, where there is an incorrect determination, here there is no definite determination.

Example:

Seeing something in the distance but failing to determine what it is.

Apurvartha (अपूर्वार्थ)

Meaning:
An object whose relevant form has not previously been determined by another pramana.

Context:
This is one of the important qualifications in the definition of pramana. It does not mean that the entire object must be completely unknown beforehand. A previously known object can become an apurvartha when a new aspect or specification of it is determined.

Distinction:
“Previously known” and “previously determined in this particular form” are not the same.

Example:
First knowing “this is a tree,” and later knowing “this is a mango tree.” The second cognition concerns a newly determined specification.

Samropa (समारोप)

Meaning:
Superimposition or false determination in which something is cognized incorrectly.

Context:
The text describes samropa through three forms of defective cognition: doubt, contrary cognition, and non-determination.

Distinction:
It is opposed to correct niscaya (निश्चय).

Sanshaya (संशय)

Meaning:
Doubt or uncertainty between alternatives.

Context:
It is one of the forms of samropa that valid determining knowledge must eliminate.

Example:
“This may be a man or a post.”

Viparyaya (विपर्यय)

Meaning:
Contrary or erroneous determination.

Context:
The cognition determines something, but determines it incorrectly.

Example:
Taking a rope to be a snake.

Hitahitapraptipariharasamartha(हिताहितप्राप्तिपरिहारसमर्थ)

Meaning:
Capable of helping one obtain what is beneficial and avoid what is harmful.

Context:
The second Sutra explains pramana through its practical efficacy. Correct knowledge reveals the properties and defects of things, allowing appropriate engagement or avoidance.

Distinction:
Pramana does not itself perform the action. It provides the correct knowledge on the basis of which action can occur.

Sva-paraprakashaka

sva-paraprakashaka (स्व-परप्रकाशक)

Meaning:
That which reveals both itself and something other than itself.

Context:
The text uses this idea to establish that knowledge knows both its object and itself.

Pratyaksha

pratyaksha (प्रत्यक्ष)

Meaning:
Direct cognition.

Context:
The passage argues that directness belongs to knowledge, not to the external object. Knowledge becomes directly experienced in itself and thereby can directly reveal its object.

Parmarthik

For the benefit of non wordly things

Anuyog

In Jainism, Anuyoga (अनुयोग) means a method or approach of explaining and studying Jain doctrine. The Jain scriptures and teachings are traditionally organized into four Anuyogas, each presenting the same fundamental principles from a different angle.

Think of them as four lenses for understanding Jainism.

1. Prathamanuyoga

The narrative / illustrative approach
Uses stories, biographies, examples and historical or legendary accounts to communicate Jain principles.

It includes stories of:

Core question:

"Can I understand this principle through a story or example?"

For example, instead of merely explaining karma theoretically, a story may show a person's actions, intentions, karmic consequences and eventual transformation.

2. Karnanuyoga (करणानुयोग)

The cosmological / mathematical / karmic-process approach
Focuses heavily on the structure and mechanics of the Jain universe and the soul's journey through it.

It deals with:

Core question:

"Through what processes, conditions and structures does all this operate?"

This is why texts dealing with karma, cosmography and detailed classifications often feel very technical.

3. Charananuyoga (चरणानुयोग)

The conduct / spiritual-practice approach
Focuses on how a soul should live and transform itself.
It explains:

Core question:

"Knowing reality, how should I conduct myself?"

So if Dravyanuyoga tells you what bondage is, Charananuyoga tells you how to stop creating bondage.

4. Dravyanuyoga (द्रव्यानुयोग)

The philosophical / metaphysical approach
Focuses on what reality is.
It explains:

Core question:

"What is reality and how does it work?"

This is the Anuyoga most closely connected with deep philosophical investigation.

Ratnatrayi

रत्नत्रय की आराधना (Ratnatraya ki Aradhna) का अर्थ है आत्मा की शुद्धि और मोक्ष (मुक्ति) प्राप्ति के लिए तीन अनमोल रत्नों—सम्यक् दर्शन, सम्यक् ज्ञान और सम्यक् चारित्र की एकसाथ साधना करना।

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