Dravyasamgraha

Author(s): Nemichandra Acharya, Vijay K Jain
Publisher: Vikalp

Page 30

Verse 5
one is also taken. The first and the first are the first two, namely sensory knowledge and scriptural knowledge. These two are indirect pramāņas or knowledge. How are these indirect? These are dependent on others. This is mentioned later. “Sensory knowledge is acquired through the senses and the mind, scriptural knowledge through the mind.”
On the destruction-cum-subsidence of the concerned karmas, sensory knowledge and scriptural knowledge arise in the soul through the senses and the mind in the presence of light, teaching, etc. Hence these are called indirect. And comparison, verbal testimony, etc. are included under these alone.
The remaining three constitute direct knowledge.
Jain, S.A., Reality, p. 19.
Ācārya Umasvami’s Tattvārthasūtra
(1-12)
प्रत्यक्षमन्यत् ॥ The remaining three constitute direct (knowledge).
Acārya Pujyapada's Sarvārthasiddhi ...Now it is contended that knowledge resulting from the operations of the senses is direct and that arising without the functioning of the senses is indirect. These definitions which are not open to disagreement must be accepted. But it is improper to say so. For, if such a view is accepted, the authentic person would cease to be omniscient. If knowledge arising through the senses be considered direct, then there can be no direct knowledge in the case of the authentic person. For he does not attain knowledge through the senses. If he also is considered to derive knowledge only through the senses, he would not be omniscient. If it is contended that he derives
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