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CHAPTER V
THE TEST OF TRUTH AND ERROR
1. The problems and alternative solutions
In the preceding chapters we have considered the different conceptions of bhrama or error and prainā or true knowledge. We have also seen that the specific modes of knuwledge arise from certain operative causes or specific conditions (jñānakaraṇa). These are called pramāna when the knowledge is true and apramāna when it is false. Here we have to consider the following problems as to the truth and falsity of knowledge. Admitting that knowledge depends on certain specific conditions for its origin, how are we to explain its truth or falsehood ? How again are we to know its truth or falsehood as the case may be ? In other words, the questions are : How is the validity or invalidity of knowledge constituted ? And, how is its validity or invalidity known by us? The first question refers to the conditions of origin (utpatlı), while the second, to the conditions of ascertainment (1ñapti) of truth and falsity.
Generally speaking, two possible answers may be given to the above two questions. First, it may be said that knowledge is both made and ascertained to be valid or invalid by the same conditions which bring about that knowledge (jñānasāmagrī). Secondly, it may be said that the truth or falsity of knowledge is both constituted and known by external conditions. On the first alternative, both truth and error would be self-evident (svatah). On the second alternative, neither truth nor false bood could be self-evident,
