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CHAPTER II
THE NATURE AND FORMS OF KNOWLEDGE
1. Definition of Knowledge (buddhi)
If we take knowledge in its widest sense to mean any way of cognising objects, then valid knowledge will be a special form of cognition (buddhi). All cognitions are not valid knowledge. Hence in order to understand the nature of the method of valid knowledge (pramana), we have to consider first the nature and different forms of cognition or knowledge (jñāna) as such.
In the Nyaya-Vaisesika philosophy cognition (buddhi) is taken to mean the same thing as apprehension (upalabdhi), knowledge (ñana) and cognisance (pratyaya).1 Hence we say that knowledge means awareness or apprehension of objects. It includes all cognitions that have a more or less determinate objective reference. The object of apprehension may be a thing or a quality, an act or an emotion, the existent as well as the non-existent. But in every case in which there is knowledge there must be something that stands out as the object of knowledge. Knowledge consists simply in the manifestation (prakāśa) of objects. All things are made manifest or revealed to us when they become objects of knowledge. Further, knowledge is said to be the property of illumination or manifestation that belongs to the
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1 Buddhirupalabdhurñanamityanarthantaram, NS, 1.1.15 Buddhirupalabdhiriñanam pratyaya iti parvayah, NK., p 171
2 Arthaprakaso buddhih, TK., p 6.
2-(1117B)
