The cognitive and physical elements
all co-operate in the same plane, combine together and produce
further determinate knowledge. It is this capacity of the collocations
that is called prama@na.
Nyaya argues that in the Sa@mkhya view knowledge originates
by the transcendent influence of puru@sa on a particular
state of buddhi; this is quite unintelligible, for knowledge does
not belong to buddhi as it is non-intelligent, though it contains
within it the content and the form of the concept or the percept
(knowledge). The puru@sa to whom the knowledge belongs, however,
neither knows, nor feels, neither conceives nor perceives, as
it always remains in its own transcendental purity. If the transcendental
contact of the puru@sa with buddhi is but a mere semblance
or appearance or illusion, then the Sa@mkhya has to admit
that there is no real knowledge according to them. All knowledge
is false. And since all knowledge is false, the Sa@mkhyists have
precious little wherewith to explain the origin of right knowledge.
There are again some Buddhists who advocate the doctrine
that simultaneously with the generation of an object there is the
knowledge corresponding to it, and that corresponding to the
rise of any knowledge there is the rise of the object of it.
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