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A SOURCE-BOOK IN JAINA PHILOSOPHY
389
nition of the self natured cognition and of the object.)' In this, he has not given importance to the word apūrva used by Māņikyanandi.
During this time, two schools of thought were developed. Digambara ācārya did not accept the knowledge which is received by stimulations and which is continuous (dhārāvāhi) as pramāņa, while Svetāmvara ācāryas has considered the cognition also as pramāna. Vidyānandi has made it clear that the cognition that determines the self-natured cognition and of the nature of the object as pramāna, whether it is received and comprehended or not comprehended.
Ācārya Hemacandra has discussed this question in an elaborate way and had used very subtle and meaningful terminology, so we may say that the exposition of the Acārya Hemacandra had given the final picture of the nature of the pramāna. He says pramāna gives the correct knowledge of the object (samyak nirnaya).3
The Digambara and the Gretambara tradition bave used the different terminologies, but really there is not much of difference in the content of the meaning of the interpretations given by the two traditions. The development of the controversy regarding the nature of the pramāņa reflects the prevailing logical tendency and disputation of the time.
KNOWLEDGE AND PRAMANA The analysis of the nature of pramāna shows that there is no difference between the knowledge and pramāna. Jñana means samyakjñāna (right knowledge). Knowledge reveals itself and cognises the object. The Jainas hold the nature of cognition as sva-par-prakāšaka. Just as a lamp reveals the objects and also reveals itself, similarly knowledge reveals itself and cognises the other objects. The Jainas have said that pramāna is knowledge which is fruitful, determinate and certain. In the Nyāyabindu. nirvikalpakojñāna (indeterminate knowledge) has been considered to be a pramāna' But the Jaina logicians
1. Pramānanayatattvāloka 1, 2. 2. Ślokavārtika 1, 10, 78. 3. Pramānamīmārāsā 1, 1, 2. 4. Nyāyabindu, prathama prakarana.
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