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VALIDITY OF KNOWLEDGE AND OMNISCIENCE
All the orthodox systems admit the validity of the Vedic testimony, while the heterodox systems deny it. However, the Mimāṁsakas regarded the Vedas as eternal and impersonal. whereas the Nyāya-Vaiśesikas thought them to be creation of God.80 But the Buddhists and the Jainas do not accept either the authority of the Vedas or God. Of the above theories, the first four have been very greatly discussed and therefore they need not be elaborated here. The fifth presents the position of Buddhists like Śāntarakṣita, who rejects the preceding views because they are influenced by the faith in the authority of the Vedas, while the Buddhist accept no such regulation or authority. 81 For Sāntarakṣita, whether validity or invalidity is intrinsic or extrinsic depends upon certain special circumstances which may differ from case to case. For example, in the case of repeated acquaintance (abhyāsa-daśā), both vality and invalidity are intrinsic, while in the case of first acquaintance (anyabhyāsadašā), both are extrinsic 89 This reminds one of the famous statement of Akalarka when he says that "no knowledge is either totally valid or invalid."'83 This is also asserted by Vādideva Sūri84 and Hemachandra 85 It should be further noted that the Jaina position on this problem is quite in keeping with the non-absolutistic postulate. For example, Māņikyanandi says "the validity of pramānas rises from itself as through another pramāņa.”86 Here the Naiyāyikas agree that the validity of pramānas is known through other source i.e., inference.
According to the Jainas, the validity is neither extrinsic alone as the Naiyāyikas say nor intrinsic alone as the Sārkhya
80 Udayana, Nyāyakusumā, jali, II. 1. 81 śāntarakṣita, Tattva-sangraha, 3123. 82 Ibid., 3123 (Pañ jika of Kamalašīla). 83 Akalanka, Așțo-sati (Aşța-sahasri), p. 277; Laghi yastraya, 22. 84 Vādideva Sūri, Pramāņa-naya-tattvalokālaňkära, I. 21. 85 Hemacandra, Pramāna-mimārsā. I. 1.8. 86 Manikyanaadi, Parikșa-mu'tham, I. 13.
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