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NYAYA.
pratyakşa pramâņa, it further follows that the theory under consideration is not founded on good reason. The absurdity of the position becomes perfectly clear the moment it is realised that there can be no contact between every object of knowledge and sense-organs, and that knowledge is not had of every object that comes even in physical contact with an organ of sensation--the eye, the ear and the like.
CHAPTER XV.
Pratyakşa is of two kinds, viz., sâmvyavaharika and pâramârthika.
The sâmvyavahârika pratyakşa is the kind of knowledge which is not characterised by full clarity. It is acquired with the aid of senses and mind, and is also known as mati-jñâna.
The pâramarthika pratyakşa signifies pure intuition, that is to say knowledge acquired without the aid of senses and mind. This is also of two kinds, namely, sakala and vikala.
The sakala pâramârthika pratyakşa means omniscience pure and simple, implying full and all-embracing knowledge, unlimited by Time or Space.
The vikala páramârthika pratyakşa also signifies knowledge acquired independently of senses and
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