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The Sūtrakṛtānga (2/1/3) reveals, "Whether a man is a Brahmin or a Bhiksu or a knower of many scriptures, he would suffer on account of his actions, if they are not good. It is also said in the Uttaradhyayana Sūtra (6. 11) that knowledge of various languages and many scriptures has no enriching effect on self. Those who are addicted to vice and regard themselves as learned are really ignorant. They offer only verbal satisfaction to their souls. In the Avasyaka-Niryukti (9.11) Acārya Bhadrabāhu says, Even the knower of many scriptures cannot cross the ocean of the world (Samsara) if his actions are not good. In bringing out the mutual relationship of knowledge and action on the basis of 'blind-lame simile' (Andha-Pahgu-Nyaya), the Acārya further says, "Just as a chariot on one wheel cannot move, and a blind or a lame cannot reach the destination by himself, in the same way mere knowledge or mere action cannot lead one to liberation. It is attainable only through the presence of both."
JAINA DEFINITION OF PRAMANA
The theory of five-fold knowledge originally belongs to Jainas but the case is different with the theory of Pramana, This latter conception is borrowed by Jainas from other philosophical traditions. The concept of Pramana in Jaina philosophy came into existence in c.3rd-4th A.D. and continued to develop upto c. 13th
A.D.
Jaina Acāryas, first of all accepted the concept of Pramana as it was prevalent in other philosophical traditions, particularly in Nyaya and Sankhya school, but in due course of time they got it associated with their concept of five-fold knowledge. Thus, whatever development of Jaina theory of Pramana is seen in Jainism is the result of its synthesis with Pañca-Jñānavāda. While classifying the Pramana some new concepts came into existence.
173 Jainism and its History
