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An Epitome of Jainism "The knowledge of him who beholds the immaterial, the supra-sensorial in material objects (mûrtāni), and the hidden, complete (embracing) the self and the other, is called Pratyakșa (immediate).
"The soul, in itself immaterial, goes into materiality (mûrti) and then apprehending with this material (body) the material (world), sometimes knows and sometimes does not know that--which-is-fit-for-knowledge (yogya).
"Touch, taste, smell, colour and sound are the material objects (pudgalas) for the sense-organs; the sense organs do not grasp them simultaneously.
“The sense-organs are called an exterior (para) substance, and not an innate nature of the self; how then could that which is reached by them be an immediate perception for the self?
"Knowledge of objects from another is called indirect; but if knowledge is acquired by the soul alone (Kevala Jñāna) then it is direct."**
Kundakunda describes the sensorial joy, not supremely real of those who possess indirect knowledge (Parokşa-Jõāna) thus :
"The lords of men, demons and Gods, oppressed by their natural (sahaja) organs of sense, unable to withstand that misery, find pleasure in satisfying objects". I
Kundakunda lays down that a soul in its perfect condition has omniscience knowing by direct intuition (pratyakșa) substances, states etc. in all times and places without operation of senses. Parokșa (indirect) knowledge is sense-knowledge, the senses being a material accretion to the soul.
Umāsvāmi in the Tattvarthâdhigama Sutra made a more detailed reference to Pramāṇas and their subdivisions. Laying down the utility of Pramāṇas and Nayas as means of instruction for attaining right faith, Umāsvāmi has mentioned that "Mati, Sruta, Avadhi, Manaḥparyaya and Kevala are right knowledge” I and these also consist of two Pramāņas. Mati and śruta are taken to be Paroksa and Avadhi, Manaḥparyaya and Kevala as Pratyaksa. We find in Kundakunda's Pravachana-sara the idea of Mati, Śruta, Avadhi and Manahparyaya in the following verse:
“The saint (Sädhu) has the scripture for eye; all creatures have their sense-organs for eyes; the Devas have eyes which see the remote (avadhi); but the liberated souls (siddhas) have eyes which see everywhere,”'S
Kundakunda's description of Kevala knowledge has already been quoted.
The oldest idea of Pramāņa in Jainism as expounded by Umāsvāmi and as already described is that the knowledge which is derived without the help of the senses or mind is Pratyakṣa and the knowledge derived from the help of the senses or mind is Parokşa. Among the three varieties of Pratyakşa— Avadhi, Manahparyaya and Kevala, the first two cognise only objects
* Pravachanasara. Sruta-skandha I. 54-58. Translation by Barrend Faddegon.
Ibid. I. 63. #Tattvärthadhigama Sūtra 1.9. 8 Pravachana-sara III. 34. Translation by Barend Faddegon, p. 177.
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