Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 530

APPENDIX II
495
Paroksha (indirect), is not correct. Samyaktva is of three kinds: there Upashama Samyaktva (subsidential type of right belief)and Kshayika Samyaktva (destruction type of right belief) both are pure (free from any impurity) because they are devoid of the rise of Mithyatva (faithdeludingkarma) and the Kshayopashama Samyaktva is having some blemish because it is found with the rise of Samyaktva-Mohaniya. But there are no Pratyaksha (direct) & Paroksha (indirect) kinds of Samyaktva.
Whether a true believer having Kshayika Samyaktva is found indulging in auspicious-inauspicious acts or is engrossed in selfrealisation, the quality of right belief in both the states is the same. Therefore, it should be known that the direct-indirect are not the kinds of Samyagdarshan (right belief).
Further, the direct-indirect(Pratyaksha-Paroksha) are the kinds of Pramana (comprehensive knowledge) and Pramana is right knowledge . Hence Mati-Jnana & Shruta-Ināna are Paroksha Pramana (indirect comprehensive knowledges; Avadhi (clairvoyance), Manah Paryaya (telepathy) and Kewal-Jnan (omniscience) are Pratyaksha-Pramana (direct comprehensive knowledges) "3TTER
THE I THRUCTI" (FORTE 1/11-12). This is the statement in Tattvarthasutra. And in books of logic "pecyfa
H ICHO 9742874740 4764 such differentia of direct (Pratyaksha) and indirect (Paroksha) is described.
That knowledge which knows its object (knowable) clearly well in its true form, is direct(Pratyaksha) and that which does not know its object clearly well, isindirect(Paroksha). There the range of objects (knowables) of sensory knowledge and scriptural knowledge are many but they cannot know even one knowable fully. Therefore, these are called indirect knowledges and the objects (knowables) of Avadhi Jnāna (clairvoyance) and Manah Paryaya Jnan (telepathy) are less, nevertheless, each one knows its object clearly v'ell; hence, both are Desha-Pratyaksha (partially direct) and Kewal-Jnāna (omniscience) knows all knowables independently and clearly; therefore, it is Sarva-Pratyaksha (fully direct).
The direct(Pratyaksha) knowledge isoftwokinds:(i)Paramartha Pratyaksha (Independent direct knowledge) and (ii)Sāmvyavaharika Pratyaksha (Dependent direct knowledge).