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Epistemology of Jainas
(4) Jipabhadra clarifies the position of Nandi by stating sense cognition as the Sāṁvyavabārika Pratyakşa. He stated that Avadhi etc. were purely Pratyakşa, and inference etc. purely Paroksa. The cognition generated by the mind and the senses are perception according to the common usage.
It leads to the following conclusion : 1. Avadhi, Manaḥparyaya and Kevala are perceptions in
the real sense. 2. Sruta is entirely paroksa. 3. The Mati generated by the senses is pratyakşa, from
the popular point of view while paroksa in the real
sense. 4. Mati generated by the mind is entirely Parokșa.
The Tattvārtha does not favour the idea of including sensecognition into perception. He divides the five types into a clearcut division of two pramāṇas, viz., pratyaksa and paroksa.
In our treatment we shall mainly follow the Prajñā panā, but, also include the twofold division of Direct and Indirect as suggested by the Niryuktis. The Prajñāpanā has the following divisions :1
Upayoga
(B) Nirākāra (1) Cakşur Darśapa (2) Acakşur Darśana (3) Avadhi Darsana (4) Kevala-Darsana
(A) Sakāra (1) Mati Jõāna (2) Śruta Jñāna (3) Avadhi Jñāna (4) Manah-paryaya-Jñana (5) Kevala Jñāna (6) Mati-Ajñāna (7) Śruta-Ajñāna
(8) Vibhanga Jñana 1 Prajñā panā. 15 pada
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