considerations and are brought about by extrinsic circumstances. In other wordsaccording to the Naiyayikas, validity invali . and dity cannot be said to be intrinsically made out (spatograya) or intrinsically brought suatjaya). Intrinsicality (socatastoo about () in respect of the knowledge of reality consists in reality being made out by every means by which the cognition having it is ascertained but not ascertained to be invalid. This definition of suatograiyata is expressed thus in the technical language of Nyaya :- "Pranayasya japta satastaani tadapramanyagrj Adrayaanaagrahakashnagrigrayatnam ". Whenever a person knows that he cognises and does not know for the moment that he errs, he also knows that he validly cognizes :-this is the content tion of the advocates of satigrahyata or the theory that validity is intrinsically made out. Thus, if a person could become aware of the existence of a cognition in him in a hundred ways without becoming aware that that cognition is erroneous and if in any one of those cases he becomes aware of the cognition only without becoming aware of its validity, the definition of matograhyatra would not hold good and the view that validity is made out extrinsically (paratigralya) has inevitably to be accepted. The Naiyayikas explain their position thus in regard to this question. A determinate cognition like this is silver " (idi rajaan) is called cyaasaya and it is presented first in the annoyanasaya (after cognition or consciousness of a cognition) which takes a form like this -- | cognize this silver" (ida rajataam jabi), and in this anyaasaya, the validity of the cognition referred to is not presented. If such royaasaya were to invariably take cogni sance of the validity of such vyaasiya, it would not be possible to account for the doubt which an inexperienced person feels regarding the validity of such vyanaslya. So, in such cases, the |validity of the tyanaslya *this is silver" should be ascertained through the practical result to which it leadsIf the voluntary decision and activity following such vyavasaya should turn out to be fruitful and if the knower should actually find himself in a posi tion to get the silver which he wanted, such vyaasiya (cognition) is recognized to be valid. The process of inference through which one's mind may pass in such cases is usually put in this form This cognition is valid, because it leads to a fruitful effort; any cognition that leads to a fruitful effort is valid, as another valid cognition already realized to be such in experience (ida in prash; sephalaprauritiianakatu! ; yadyal sphalaircuritijaxa that had prama; yatha pramantra). It should be borne in mind.
in this connection, that causing fruitful effort is, according to
Te. Dip, Bal. P., P. 359.
