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Society, Epistemology and Logic in Indian Tradition
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the development of this concept into nirvikalapaka and savikalpaka percetion was made by the commentators of Prasastapādabhāṣya. Śrīdhara in his Nyāyakandalī says that in indeterminate perception, particular and universal dharmas are not apprehended, while in determinate perception these dharmas are apprehended." This view has an affinity with the theory of Dignaga, and also with that of Kumārila. Udayana (10th century) says in his Kiranavali that only the individual or the substratum of universal is apprehended at the nirvikalpaka stage. Gangesa in his Tattvacintamani has made a clear distinction between nirivalpaka and savikalpaka perception. According to him, savikalpaka perception is differentiated and qualified knowledge (saprakārakam jñānam) and nirvikalpaka perception, on the other hand, is devoid of the relation between a substance and its attribute.15
Jaina View
Jaina philosophers accpet nirvikalpaka cognition in the form of darśana, but they do not consider it as pratyakṣa-pramāṇa. They have refuted the validity of nirvikalpaka pratykṣa, because it is not useful in daily life (vyavahāra). Bhaṭṭa Akalanka, Vidyānanda, Anantavirya, Abhayadeva, Prabhacandra, Hemacandra did not accept the validity of nirvikalpaka perception for practical life or empirical behavior, because a determinate or savikalpaka knowledge would be a means to decide what is acceptable,
"Ibid. p. 446-447
15 Tatra nāma jaty-ādiyojanā-rahitam vaiśiṣṭyāvagāhi niṣprakārakam nirvikalpakam. -Tattvacintamani, p. 809
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