________________
Nnmber of Pramānas
107
knowledge of the existence of a distant lotus-lake is entirely a differeot kind of knowledge produced by an independent means of valid knowledge. 4
Thus, having examined the different illustrations of knowledge, the Cārvākas declare that the ascertain ment of the exact nature and number of the means of valid koowledge and their objects, is never possible. The illustrations are provided here by the Cārvākas just to how how hard it is to classify the knowledge and their means into any particular number; as the objects of knowledge become more, means too become more.5 Th. Stcherbatsky sums up the Carvāka view as follows : “Herce it is proved by this method that all the accepted teachings about the sources of valid knowledge do not withstand criticism. Once it is seen that the cognition cannot be determined, it follows here from that the processes however conscious, are in reality, mechanical phenomena or Jada”.6
As the Cārvākas have been taken generally, they have not reviewed the theories of the rival systems superficialiy. Even a cursory study of their commentery available till date on the Lokāyata aphorisms of Bphaspati, is enough to prove that the Cārvākas had built up their own method of argumentation, and also chat they had interpreted well the Lokayata aphorisms so as to suit their epistemological teachings. Even here, in support of their view that the pramāņas are innumerable, the Cārvākas trace the origin of their theory in the aphorisms of Bphaspati. Jayañita identifies this camp of the Cārvākas sith the Cārvākadhūrtas or the astute Carvākas. 7
The Carvaka thinkers have interpreted differently the first two apho. risms of Brhaspati, viz., 'now we deal with reality', and 'the realities are innumerable; they are earth, water, fire, air, and so on'.8 To give antiquity to their views the astute Cārvākas have deviated from the traditional way of interpreting these two aphorisms, and they argue that 'tattva' in the first and the second aphorisms, and the word 'iti' in the second aphorisms mean respectively reality' or 'prameyas' and 'infinity'. According to their traditional interpretation the first aphorism means that now wo deal with the 'dharma' or 'rightous path'; and the second aphorism, Searth, water, fire and air, these four 'only' are the prameyas'. Thus the astute Carvakas argue that the objects of knowledge are innumerable, therefore the means of knowledge too are innumerable. The illustrations studied above also indicate that the prameyas ascertain the number of pramaņas. According to the Cārvākas pramāņas are infipite.
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