The cognition of an object requires a relation between a subject (cognizer) and object through a method of cognition (‘pramaṇas’). Further, a cognizer has to be conscious at the time of cognition. While cognizing and recognizing an object, the cognizer is conscious of the fact that (s)he is cognizing and recognizing the object, that is called self-cognition and self-recognition respectively. Buddhism School by adhering to the impermanence (‘anityavada’) doctrine states that there is no such entity that exists permanently in the universe, and this by implication, a ‘permanent self’ does not exist. In this regard, a few questions arise; How does a cognition take place without the existence of a permanent self? How will ‘conscious’ be explained in absence of a permanent self? Does 'free will' of a person decide to perform an action and thereby the person is morally responsible for the consequences of the action? etc. The study answers these questions by critically examining and explaining the relationship between cognition, consciousness, and self from the Mahayana and Theravada Buddhists standpoints. It delineates the logical and epistemological relation between cognition, consciousness, and self. The study has answered to the following research questions. What is cognition? What are the ‘pramaṇas’ obtain valid cognition? What is the role of consciousness to cognize an object? How is ‘consciousness’ related to the notion of ‘self’? How are cognition and recognition of an object possible in absence of the existence of a permanent self? Who would be morally responsible for the consequences of an action in absence of the existence of a permanent self? And finally, are memory and recognition justifying the existence of a permanent self?


Keywords: Cognition, Consciousness, Self, Free Will, Moral Responsibility