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Pr膩m膩峁噛av膩da or theory of validity of knowledge is another important
topic of discussion of TB found in the last part of the Purvabh膩ga. There are
two varieties of pr膩m膩峁噛a viz. svatah-pramanya and paratah-pram盲峁噛a. The
Mimamsaka accepts the first variety while the Naiyayikas accepts the second.
Naiyayika believes extrinsic validity of knowledge. Kesava Misra refutes the
Mim膩峁僺a theory of prama峁噛av膩da and establishes the Nyaya views.
In the TB we find the detail mention of prameya or object of cognition.
In this context, Kesava Mi艣ra's views are discussed as well as the views of
Bauddha and Mim膩峁僺a thoughts also. Here we have added the description of
other fourteen categories mentioned by Gautama which are accepted by
Kesava Mi艣ra. The inclusion of Vaise峁�ika categories under prameya is done
very tactfully by the author. Though Nyaya and Vaise峁�ika are coalesced in this
book, a notable difference in the concept of Ny膩ya and Vaise峁�ika systems is
seen while dealing with the theory of 'p膩ka'. According to Vaise峁�ika system
paka occurs in the parts (atoms). But in Nyaya system it occurs in whole as
well as in the parts simultaneously. The ultimate aim of Ny膩ya and Vaise峁�ika
is liberation and in TB, the author mentions it at the beginning of the book.
The work TB is very simple and can be understood with a little effort.
So many commentaries are found on this book which proves its popularity.
The way in which the sutras are presented in the TB, by Kesava Misra is very
lucid. The treatment of subject-matter is by the way of enumeration, definition
and examination. Enumeration is the mere statement of the categories by name
and this has been done here in TB by mentioning first s奴tra of Gautama.
Definition means the pointing out of their distinctive qualities or properties.