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fication), Karma (action, motion or change of relative position ), Karan ( causality ) and the like ; and no consistent result of our enquiry into philosophy can be expected until appropriate and complete understanding has been arrived at in regard to these fundamental ideas and notions. But an understanding of the content and origin of these ideas involves, to a great extent, analytical psychology of cognition.
Furthermore, philosophy, as we have
seen above, claims to know the relalities as standing of these in the
they are, and therefore it must proceed lytical psy: wit
with the justification of its rights by showing chology of cognition what the conditions or means (Pramanas) of and question on the means
attaining knowledge are, and proving as well, of know
that knowledge of realities corresponding to the above ideas is within its power and competence. Otherwise, instead of explaining the relations which the Jivas and Ajivas bear to each other, it will go on only dogmatising, sometimes sinking into the lower level of scepticism and agnosticism, or at other times rising into pseudo-rationalism-only to add to the impediments of which there are plenty already to obscure
volves a na
or conditions
ledge.
