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AN EPITOME OF JAINISM.
our subject-matter, here set forth in brief, our own view of the means of knowledgePramanas (HIT).
The question, therefore to begin with, Pramana, from our point
Pramana, we define, is the valid
The Jain is, What is
view of Pra
man as distinguished
of view.
schools of thought.
from other knowledge which reveals itself as well as its knowable. It is worthy of note that by this we, first, put aside the Buddhist view that there being nothing external, knowledge only reveals itself and secondly, we contradict as well the Naiyayika and the Mimånsaka schools of thought who teach that knowledge does not reveal itself but reveals external relations. We hold, however, that just as colour reveals itself as well as the object to which it belongs, so knowledge re vealing itself reveals the knowable as well.
Now such being the characteristic indi cation (a) of Pramana or Valid knowledge as we hold it, our sages have, (apart from Immediate Intuition or Transcendental Perception which is the truest indication of what is meant by Real Direct Knowledge), for the sake of convenience of the ordinary mortals breathing in the world.
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