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Parikṣāmukham
73 removed and the Antarāyas ( obstructive Karmas ) are also destroyed, Kevala knowledge arises.
Siddhasena defines Mukhya Pratyakṣa as follows: "That which is characterised as free from all obstructions and shines as the absolute is called supreme or transcendental perception ; it uninterruptedly illumines the nature of all objects.”2
In Mukhya Pratyakşa, knowledge is acquired by the soul direct without the intervention of senses or signs”.
In Pramāṇanayatattvālokālankāra, the two varieties of Pārmārthika Pratyakṣa viz. Vikala and Sakala have been mentioned. The two subdivisions ( Avadhi and Manahparyaya Jñāna ) of Vikala have also been laid down“. Hemachandra defines Kevala 1. “मोहक्षयाज्ज्ञानदर्शनावरणान्तरायक्षयाञ्च केवलम् ।”
Tattvārthādhigama Sūtra X. 1. During different stages of development, these Karmas disappear. At the end of the tenth Guņasthāna, Mohaniya Karmas are destroyed and at the end of the twelfth Guņasthāna, Antarāya Karmas disappear.
2. Nyāyāvatāra. Tr. by S. C. Vidyābhūşaņa Pages 25-26. The original verse is as follows :---
"सकलावरणमुक्तात्मकेवलं यत् प्रकाशते ।
972a FATTUA TAITHTHAH, ” Nyāyāvatāra 27. 3. "qitarféla garra4aAHTAIŪRAI"
Pramāṇanayatattvālokālankāra II. 18. 4. Waga 920 71"
" fanshafaharrastaan heri" Ibid. II. 19
and II. 20.
The difference between Avadhi and Manahparyaya is shown in the next two aphorisms :
P-10
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