Nyaya And Jaina Epistemology

Author(s): Kokila H Shah
Publisher: Sharadaben Chimanbhai Educational Research Centre

Page 28

DEVELOPMENT OF THEORIES OF....
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knowledge cannot be doubted. They are compared to the lamp of light which illumines other things and itself. Means of knowledge also reveal objects as well as themselves.
In Nyaya sutras no definition of Pramāņa is given. Direct knowledge is defined as that which is not the result of a mark i. e. inferential mark. This distinguishes sensecognition from other means of knowledge like inference and verbal testimony. It corresponds to knowledge by acquaintance in modern times. It is also described as nonerroneous and definite. This emphasises its epistemological character as distinguished from mere psychological-mental process of sense-cognition which may be subjective.
Inference is defined as that which is based on direct knowledge and its different kinds are recognized.
Knowledge by similarity is defined as the cognition of an object by means of its resemblance to something well known. The value of this means of knowledge lies in definitely identifying an object. Verbal testimony is the assertion of a reliable person. It is an independent means of knowledge irreducible to inference because the relation between a word and its referend is not the same as the relation between inferential mark and the object inferred.
Nyaya sutras thus admit four independent sources of knowledge. They do not recognize other means of knowledge recognized by some of the systems such as presumption, negation, etc.
While they deal with the acquirement of the knowledge, they also admit the possibility of error which can be revealed by seeing a contrast between the real object and its counterpart.