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VALIDITY OF KMOWLEDGE AND OMNISCIENCE
"C
tions do not require for pramana to be at the same time knowledge of itself as well as of the objects known.71 However most of the definitions of pramana, have insisted on right knowledge"; about "newness", there is no unanimity among the Jainas. Roughly speaking, the characteristic feature of the Jaina theory of pramana is that knowledge as pramana is like the sun or lamp, which illumines itself as well as others. The Jainas, therefore, also recognise even memory as a pramāņa since it is true or false like perception. 72 The Mimāmsakas73 reject memory as pramāṇa because it gives no new knowledge. Jayanta gives a new argument against memory. Memory takes place when the object is absent. So he says, "our knowledge born of something which is absent cannot be pramāṇa." 74 Vācaspati75 does not regard memory as pramana because of popular usage, so does Udayana. Buddhist's objections to memory are similar to the Mimamsakas but also they were clearly influenced by their own position with regard to pramaṇa. With regard to whether the continuous knowledge (dharavāhika jñāna) should or should not be treated as pramana, the Jainas are among themselves divided. The Śvetambara-tradition generally recognise it as pramana as do the Naiyāyikas and the Mīmāmsakas, while the Digambaras, like the Buddhists, maintain a reserved attitude. A continuous knowledge becomes pramāṇa only when it takes note of specialities like the particular significance of the moments etc., and produces some new knowledge. However, among the Śvetāmbaras. Hemacandra rejects continuous knowledge as pramana on the ground that it gives no new knowledge.
The next question to be discussed is to be: how does a pramāṇa establish its validity and what is the criterion of
71 Anantavirya, Prameya-ratna-mala, p. 3.
72 Vadideva Suri, Syadvada-ratnakara, III. 4. 73 Kumarila, Śloka-vārttika (Anumāna), 160. - 74 Jayanta Bhatta, Nyaya-mañ jari, IV. 1. 75 Vacaspati Misra, Tatparya-jikā, p. 20.
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