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THE CONCEPT OF TRUTH AND VALIDITY
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not thus selfevident but known through inference.
Nyāya view is important as it signifies that there is relation between our knowledge and the reality of which we have knowledge. Knowledge is a quality of soul while reality exists in the external world. Therefore, knowledge is neither valid nor invalid when it arises. That is, it is not valid by itself. But its validity is known by making an appeal to facts.
The Jaina Theory of Parataḥprāmāṇya
Generally speaking, Jaina realists support the doctrine of extrinsic validity of knowledge. Valid knowledge, according to Jainism, determines the nature of an object as it really is as opposed to invalid or false cognition. Jaina concept regarding illusion is that in illusion the object of apprehension is really there, but its real form is concealed and the different form is perceived. Jaina position is here practically the same with that of Nyāya that in knowledge, what is cognized is the object of knowledge which is different from cogniser—the subject, objects exis as reals. The validity of knowledge consists in its correspondence with the facts. Valid knowledge thus represents the exact nature of an object. As regards the question whether validity is intrinsic to knowledge or extrinsic. Jaina position in accordance with its non-absolutistic standpoint acknowledge the truth of both apparently contradictory theories. Validity and invalidity of knowledge is intrinsic in some cases while extrinsic in other cases.
Valid knowledge is produced when the factors producing it are not defective while invalid knowledge is produced when these factors are defective. Jaina position is described as :
