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VALIDITY OF KNOWLEDGE AND OMNISCIENCE
nir g it as possessing "non-discrepancy combined with uncog. nisedness" (3) Vidyānanda44. 44-Abhayadeva Suri's way of emphasising on its "indubious" and "definite" character and lastly (4) Hemacandra's46 stress on it as "authentic definitive cognition of the knowable". Dharmabhuṣaṇa also accepts this.
47
152
Historically speaking, Umāsvāmi's definition of pramāṇa as that which gives knowledge of five kinds is earlier than the above four but he did not develop his definition in any detail. Therefore, we can start here with Samantabhadra's definition (svaparāvabhāsakam), which forms the foundation for future definition. Siddhasena alomost borrows (?) his three terms, sva, para, avabhāsaka in his own definition and his own addition of badhavivarjitam (admitting of no obstruction) may be taken as an adjective to 'knowledge'. Even Akalarka uses ātmā, ārtha 9, and vyavasayātmaka5° in places of sva, para and avabhāsaka respectively. The terms anadhigata,51 aniścita5 aviscṁvādi 53 and anirnīta may be taken as adjective qualifying the noun 'artha'. Māņikyanandi's attempt at juxtaposi
44 Vidyananda finds no need to admit the characteristics introduced by Akalanka and instead stresses upon it being determinate (vyavasayātmaka)-Tattvārtha-sloka-vārttikam, I. 10.77.
45 He follows Vidyananda but uses different term decisive (nirņita) for determinate (vyavasāyātmaka)-Sanmati-tarka-ṭikā, p. 518. Vädideva also accepts the views of Vidyānanda-Pramāṇa-naya-tattvalokalankara, I. 2.
46 Hemacandra introduces three characteristics: Samyak, also available in T. Sut., I. 1; Bhāsarvajña, Nyaya-sāra, p. 1; Dharmakīrti, Nyayabindu, I. 1. (ii) artha, and nirṇaya. He speaks of 'authentic definitive cognition of an object'-Pramana-mīmāmsa, I. 1. II.
47 Dharmabhūṣava, Nyaya-dipikā, I. 18.
48 Akalanka, Laghiyastraya, 60.
49 Ibid., Asta-sati, 36.
50 Akalanka, Laghiyastraya, 60.
51 Akalanka, Aṣṭa-sati, 36.
52 Ibid., 101.
53 Ibid., 36.
54 Akalanka, Aşṭa-sarī, 101.
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