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INTRODUCTION simultaneously. The Naiyāyika view suffers from the fallacy of infinite regressus.
Sāṁkhya holds that buddhi is the evolute of Prakrti; the contact of prakrti and Puruşa results in the functioning of intelligence. .
But rightly understood, jñāna, buddhi etc. are one and the same and are of the nature of consciousness; even though they have slight variations, they cannot transgress the limit of consciousness. If purusa is inactive. he cannot be the enjoyer ; cetana and its qualities are self-illuminative just as a lamp.
All schools of Buddhism, irrespective of their differences, are unanimous in holding knowledge as self-cognised. According to Jain tradition, cognition of knowledge itself is always valid, but can be valid or invalid with regard to the objects.
(iv) The Development of Pramāna-laksana :
All the Jaina Acāryas have accepted the self-cognition as one of the characteristics of valid knowledge. Samantabhadra and Siddhasena Divakara define pramāna as the knowledge which is of the self-revelatory character ; Siddhasena develops the theory further by adding one more characteristic bādhavarjita i.e. admitting of no contradiction. Akalanka maintains the non-discrepancy (avisamvāda) as a test of pramāna and adds one more characteristic 'anadhigatarthagrāhi' i.e., knowledge of object which is not yet cognised. Manikyanandi summarises the definition of pramana in these words svāpūrvārthavyavasāyātmakam' PMS, 1.1. previously not ascertained; it ascertains itself.
Vidyānanda holds that pramană consists in ascertainment of itself as the object. He finds no necessity to add the characteristic ‘anadhigatārthagrāhi'. Akalanka found it necessary to characterise the source of valid knowledge (pramāna) as avi samvāda.
We have already discussed sāmvyayahārika-pratyakṣa in the preceding pages, now let us turn to the discussion of mukhya pratyakşa or trancendental perception.
(v) Kevala-jñāna :
Kevala-jñāna is the result of the total destruction of the knowledgeobscuring Karmas ; it is the consummation of all knowledge, as a result of which the soul perceives all the substances with all their modifications ; it is supra-sensorial and of the purest form with which the soul shines in
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