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tional Stage.
AN EPITOME OF JAINISM. This will indeed strike curious in the face of such over whelming opinions of so many schools of thought as well as in opposition to the evidence of the everyday experience. But an analysis of the psychological processes involved in the sense-given knowledge, as the Jain savants hold, will confirm the truth and validity of their statement when they say that the so-called Pratyaksha is, to all intents and purposes, Paroksha.
To enter into details, there is no 6) Acquisi- denying the fact that we think in relations.
Relativity is the very soul and cement of our knowledge; for, all knowledge not only implies a Self or Subject which knows and a Not-Self or Object which is known but a relation between them as well. The Object or the external world, by acting on the peripheral ends of our sense-organs, rouse in us a certain kind of stimulus through the channels of our sensation ; and this brings the Self or Subject to stand in particular relation with it, the Not-Self or the Object. This is vyanjandvagraha (@99late ) or the stage of acquisition of materials for knowledge.
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