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THEORY OF RELATIVITY
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(682) In this world of human beings, that type of cognition is called manahaparyayajñāna, which comprehends other's thought, that is already entertained, that is not yet entertained or that is only half entertained, and so on. It is of many types.
(683) That type of cognition which is one, pure, perfect, extra-ordinary, endless, is called Kevalajñāna, and here as usual the generic word jñāna is to be added to the specific word denotative of a particular jñāna Type.
(684) Kevala-Jõāna grasps in one sweep all that is in this universe and beyond the universe in its entirety, certainly, there is nothing in the past, future and the present which is not grasped by this type of cognition.
(Ā) PRECEPTS ON DIRECT AND INDIRECT
KNOWLEDGE
(685) That cognition which grasps the nature of things in a proper and uncontradicted form is called pramăņa; it is of two types-viz. Pratyakșa (direct) and paroksa (indirect).
(686) The word 'akşa' means a soul either because it covers the entire range of the things or because it enjoys these things (the two meanings depending on two different etymologies of the word 'akşa' and the type of cognition, which is had be an akşa is called pratyakşa; it is of three sub-types.
(687) The physical sense-organs and the internal organ i.e. mind, are something alien to an akşa or self, and the type and the type of cognition had through the instrumentality of these two is called parokşa-just like inferential cognition.
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