1.1. The Nature of Knowledge

The nature of knowledge (jñāna) has been a central concern in philosophy from the ancient times. It has received the greatest attention of thinkers all over the world. It is an important concept in all systems of Indian philosophy. All systems regard ignorance as the main cause of human suffering. Therefore, Right knowledge is important to remove suffering of the world. What is knowledge? What are the sources of knowledge? What is the criterion of the truth of knowledge? In short, these are some of the epistemological issues that give rise to the formulation of a theory of knowledge (epistemology). Epistemology is an area of philosophy concerned with the nature and justification of human knowledge. It is that field of philosophical inquiry which investigates the origin, nature of knowledge, methods, validity and limits of knowledge.

Indian Epistemology includes four basic factors:—

(1) The Pramātā-Pramātā is the subject or the cognizer of valid knowledge. He is the one who knows, feels, acts, makes effort and desires.

(2) The Prameya-Prameya is the object of valid knowledge. In order to attain valid knowledge, a knower is directed to some object and that object is known as prameya.

(3) The Pramāṇa-Pramāṇa is the chief instrument or the source through which the subject reaches to valid knowledge. Without pramāṇa no knowledge of an object can be attained.

(4) The Pramā or Pramiti-Pramā is the valid knowledge of the object. In other words an experience of the true nature of the things is known as pramā.

In philosophical investigation, knowledge may roughly be called conviction regarding reality. Knowledge is the foundation of all practical activities. The function of knowledge is to illuminate objects other than itself. Knowledge belongs to an object that is known and a subject that knows. There is no existence of knowledge without a subject and an object known. It is the property of self. Knowledge is also called buddhi (understanding), upalabdhi (apprehension), pratyaya (concepts), judgement, awareness and cognition. These words are synonymous to each other.^[1] In Indian epistemology two words are used for knowledge-jñāna and pramā.

The word jñāna has derived from the root word “jna” which means “to know”. Jñāna includes all types of knowledge-right or wrong, valid or invalid and true or false. Pramā is derived from the root “ma” with a prefix “pra” which signifies valid knowledge. According to Nagesa, valid knowledge is a novel knowledge that agrees with its object (avisaṃvadijñāna). The term pramā is used only for true knowledge or yathārtha jñāna i.e. it is used to indicate knowledge from the psychological point of view that helps in knowing an object with its true nature. In the Upaniṣadic age, knowledge has not only used for metaphysically but also of many other types. In Advaita Vedanta, the term jñāna is used for both absolute knowledge (svarūpa jñāna) and empirical knowledge (vṛtti jñāna). But they state that the vṛtti jñāna is eligible for the title jñāna when it is enlightened by the principle of consciousness viz. Brahman (or atman)^[2].

In Indian Philosophy, there are different views regarding the theory of knowledge. Here only two schools Nyāya and Buddhism view of knowledge will be discussed.

Footnotes and references:

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[1]:

G. kaviraja & D. Sastri, Praśastapādabhāsya, p. 410.

[2]:

Tauttiriya Upanisad, ll, 1.1.