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A SOURC#-BOOK IN JAINA PHILOSOPHY
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no place in this for sense-experience as direct knowledge because according to this view direct knowledge is that which is obtained by the soul without the help of sense-organs. The sense-organs are obstructive to the acquisition of knowledge by the soul directly. The knowledge obtained through sense-organs and by other means like reason are considered to be indirect knowledge. The other systems of philosophy considered sense-experience as direct knowledge, but Sthānanga has made a clear distinction between the direct knowledge obtained by the soul without the medium of the sense organs and indirect knowledge which is through the sense-organs and other means, Bhagavatī sūtra presents the classification of knowledge which is slightly different from the two traditions that we discussed. In this jñāna has been distinguished into two types and not the 5 types. And these 2 types are pratyakşa and parokşa. It evidently shows that it is the first stage of the theory of knowledge. Bhagavati sūtra gives the classification of knowledge as shown in the table--
JÑANA
Pratyakşa
Paroksa
Kevala
No-Kevala
Abhinibodhika
śrujtána
Avadhi
Avadhi
Manahparyaya
Mar
Angapravişta
Angabābya
Bhavapra- Kşayopa- Rjumati iyayika samika
Vipul- | Avaśyaka mati
Āvašyakavya
tirikta
Kālika
utkalika
Śrutaniḥśrta
Aşrutanishsta
Arthāvagraha
Vyañjanāvagraha Arthāvagraha Vyañjanāvagraha
1
Sthānānga 71.
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