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NYAYA AND JAINA EPISTEMOLOGY
assumption that extrasensory perception has no place in realism. This is, however, not the case.
Perception can reach the highest degree of perfection and to acknowledge it is not to go against realistic principle of knowledge.
Thus, Nyāya presents a comprehensive account of modes of perception.
The Jaina theory of Perception
'Pratyaksa' is described in Jainism as "that which is immediate, clear and unambiguous”. It is a direct mode of 'cognition' and, therefore, is essentially clear.
Nyāya definition of perception which emphasizes sense object contact as an instrument for the production of perception is considered as inadequate by the Jainas. The essence of perceptual cognition consists in giving us immediate and clear knowledge. This view corresponds to Neo-Nyāya view of perception that it is direct and immediate knowledge.
It is classified by Jainas into two categories; namely, i. Practical or empirical. ii. Transcendental.
Empirical perception is a kind of ordinary perception. It is sensuous peception which is the result of operation of senses and the mind. Corresponding to five senses, there are five types of sense-perception, viz. the visual, auditory, tactual, olfactory. Non-sensuous empirical perception is mental. For Jainas the mind is not exactly a sense-organ. It is quasi-sense organ. Again, Jainas believe that in case of
