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Pratyaksha
CHAPTER V. PRATYAKSHA IS REALLY PAROKSHA. The Jain dissension with reference to Pratyaksha Praman.-Direct Perception is really Indirect.-Analysis of the Psychological Processes of Cognition. The Different Stages -- From Sense to Thought-Proof of the Truth and Validity of the Jain Point of View.--The sensuous 'Pratyaksha' is really 'Paroksha'.
While discussing the questions of epistemology and logic in the previous chapter, The Jain cri.
ticism of the
so-called we have seen how the different schools of
Pramán or Indian thought substantially agree as to Direct Per
ception. the character of the different instruments of knowledge. And so far the characteristic indication, specially of the Direct Perception (HRT FAIT), is concerned, we have seen too that almost all the schools, from the out-and-out materialist Chårvåka down to the all-believing Pauranikas, agree with one another. But the Jain savants, as But the Di
rect is really we have stated already, do not fall in Indirect. with this view. According to them, the so-called Pratyaksha-Direct Perception-is but an Indirect source of knowledge. The so-called Pratyaksha is really Paroksha !
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