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A SOURCE-BOOK IN JAINA PHILOSOPHY
presented in the methodology of the polemic (pūrva pakşa) and the construction of the theory of logic on the basis of the polemic. In this, the later ācāryas have made a significant contribution to the development of Indian logic.
3. THE CHARACTERISTICS OF PRAMĀŅA
Pramāna is characterised by valid knowledge. The relat on between jñāna and pramāna is one of pervaded and the pervasion. Jñana is pervasion (vyāpaka) and pramāna is vyāpya, Jñāna is of two types : Yathāratha (valid) and ayathārtha (invalid). Valid knowledge is that which is consistent with the previous knowledge and is definite and certain. That knowledge which is expressed by doubt (sarśaya) and perversity (viparyaya) is invalid knowledge. The knowledge which is valid is free from doubt and is certain and well-defined.
DE CAUSATION OF PRAMĀŅA
The general characteristic of prāmaņa is--"pramayāḥ karanam pramānan" It is the instrument of the pramā. “Tadbhayati tatprakarānubhavah pramā" that object which is known as it is, called pramā. It is the object of valid cognition. For the cognition of an object several factors contribute, but all of them cannot be called karaña (instruments of knowledge). Karana is that which is the instrument of knowledge and by which knowledge is cognised. The conditions for using an axe would be the hand and the blade. The hand would be a condition no doubt, it is the less essential condition than the blade.
- The philosophers are agreed on the general nature of pramāņa, but there are differences of opinion regarding the sources of the instruments (karaṇa) of valid cognition. In the Buddhist literature consistency and adequacy (yogyatā) are the criteria or karana. In the case of the Naiyāyāyikas sannikarşa (contact) & jñāna (cognition) are the criteria or karana of pramāna. But in the Jaina darśana jñāna is considered to be karana,2 Although Sannikarşa and adequacy
1 (a) Nyāyabindu 1, 19, 20.
(b) Pramāņa samuccaya, p. 24
(c) Tavttvārthašlokavāritika 1, 3, 44. 2. Nyāyabhāşya 1, 1, 3,
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