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(para marthika), consider perception (pratyaksa) to be merely illusory, and consequently invalid from the absolute standard of truth. But this view is opposed by the Jainas, who maintain that the world is real from all standpoints, and consequently perception is not invalid.
NYAYAVATARA.
सकलप्रतिभासस्य भ्रान्तत्वासिद्धितः स्फुटम् ।
प्रमाणं स्वान्यनिश्चायि द्वयसिद्धौ प्रसिद्ध्यति ॥ ७ ॥
7. Owing to the impossibility of all phenomena (external objects) being invalid, prumāņa is evidently a determinant of self and other things, and serves to establish both.
The world is not an illusion: knowledge and its objects are all real.
दृष्टेष्टाव्याहतत्वाद्वाक्यात् परमार्थाभिधायिनः । तत्त्वग्राहितयात्पन्नमानं शाब्दं प्रकीर्त्तितम् ॥ ८ ॥
8. Knowledge arising from words, which taken in their proper acceptance express real objects not inconsistent with what are established by perception, is known as súbda (the verbal testimony).
Sabda (the word or verbal testimony) is of two kinds, viz., (1) laukika (the knowledge derived from a reliable person), and (2) sástraja (the knowledge derived from scripture).
आप्तोपज्ञमनुल्लडुरमदृष्टेष्टविरोधकम् ।
तत्त्वोपदेशकृत् सार्वं शास्त्रं कापथघट्टनम् ॥ ९ ॥
9. The scripture (sâstra) is that which was invented (or first known) by a competent person, which is not such as to be passed over by others, which is not incompatible with the truths derived
