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unrestricted or unfixed (ani yama) nature.11 This bone of contention quite agrees with the Jainas. The Navya-naiyāyikas also came later to hold a similar view, 12 in saying that the truth value of a cognition need not be proved if there is not the slightest doubt about it, and any motiveless doubt of a possible contradiction is of no account.
References 1. Sarvadarsanasamgraha, Government Oriental Series, Class A, No. 4,
p. 279.
2. The term 'buddhi' synonymous with 'jñāna' is generally understood to
have three meanings. Athalye explains to this effect in the following way. "First the act of knowing, which may be called 'understanding'; secondly the instrument of knowledge which is 'intellect, and thirdly the product of the act of knowing, which is 'cognition. It is the last sense that the word is invariably used in Nyāya and Vaiseșika philosophies." (Tarkasamgraha. Bombay Sanskrit Series, No. LV, second ed., p. 173)
There is a divergence of opinions, among scholars, about English equivalents to 'jñāna' etc. (Cf. Ingalls, Materials for the Study of NavyaNyāya, p. 29 ft.; Matilal, The Navya-nyāya Doctrine of Negation, p. 6 st.) In this thesis I have tried to use "cognition for the Sanskrit term 'jãāna', in the third meaning, so long as the truth value is taken into consideration in terms of its locus. In Jainism, however, jñāna' is primarily understood to refer to the first and the second meanings and secondarily even to the third meaning, thus being applicable to the widest denotations, as contrasted with other similar Sanskrit terms. Every school lays an emphsis on a particular aspect denoted by 'jñāna', so it seems almost impossible to give a precise English translation to the 'jõāna' shared in common by every school. In Jainism, 'pramāņa' is considered a true knowledge (samyag-jñāna). Such being the case, for the terms jñāna' and 'pramāna' I can hardly give a precise English equivalent, and
thus some ambiguity and confusion cannot be avoided. 3. PNT, I. 19, 20. jñānasya prameyāvyabhicãritvaṁ prämānyam iti. tad
itarat tvaprāmānyam; SVR, Poona edition, p. 240. prameya-vyabhicāritvam ca jñānasya sva-vyatirikta-grāhyāpekşaiva lakṣaniyam. svasmin vpabhicāritvāsambhavatvāt. tena sarvam jñānam svāpekṣayā pramānam eva na pramāņābhāsah. bahir-arthāpekṣayā tu kim cit pramāṇam kim cit punas tad-ābhāsam. PNT, I. 20, tad ubhayam utpattau parata eva jnaptau tu svatah paratas ceti. SVR, p. 249ff. anabhyāsa-daśāyāṁ paratah pratipadyata iti. kutah pratiyata iti cet, anabhyāsa-dasāyām pramanyam parato jõänate sama.
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