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3. A CRITICAL STUDY OF SV, SVV AND SVT
97 (f) Analysis of the Subject Matter :
We propose now to discuss in detail the problems raised in SV, SVO and SVT bringing out the line of development of ideas in Indian logic in general and those in Jain logic in particular. The problems dealt with in all the chapters of SV etc. will be briefly discussed under four heads : 1. Pramāna-mimāṁsa, 2. Prameya-mīmāṁsā, 3. Naya-mīmāṁsā and 4. Niksepamimāṁsā.
1. Pramānamimamsă includes Pratyaksa-siddhi savikalpasiddhi, sarva
jñasiddhi, Pramānāntara siddhi and Hetālakṣaṇasiddhi. 2. Prameyamimāṁsā includes Jivasiddhi and Sabda siddhi. 3. Nayamimāṁsā includes Arthanaya siddhi, and sabdanaya-siddhi. 4. Nikșepamīmāṁsā discusses the summary of Niksepasiddhi.
1. Pramanamimamsa (i) The Soul and the Knowledge :
Before dwelling on the discussion of pramāna it seems necessary to bring out the relationship between ātman and jñāna. At the outset, it can be said that all the systems of Indian Philosophy, with the exception of Cārvāka, accept the ātman or citta as a separate entity. The soul is the substratum of transcendental knowledge.
According to Vedānt, Brahman which is of the nature of pure consciousness (cit), is the absolute reality or Supreme Truth. The quality of knowing does not constitute the nature of Brahman, for Brahman is above these limitations. This is the function of consciousness associated with antahkarana1. Brahman is of the purest form bereft of duality of the knower and the known.
Purusa, in Sāṁkhya system, is of the nature of consciousness (cetana)2. Intelligence is not innate to puruşa but an evolute of Prakrti. So as long as the puruşa is in contact with Prakrii, the former is conscious of the functions of intelligence. As a result of the separation of Puruşa from Prakrti, cognitive processes cease to function and the Purușa remains as pure consciousness.
Nyāya-Vaiśesika systems regard jñāna as an independent category, though the soul is the substratum. The peculiar feature of Naiyāyika system is that jñāna or knowledge is an attribute of the self, and that too, not an essential, but only an adventitious one. When the atman attains
1 Vedāntaparibhāṣā, p. 17. * Yoga-bhāșya, I. 9. * Yoga-sūtra, I. 3.
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