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An Epitome of Jainism He further laid down that Mati Jñana derived through the senses and mind is not Parokșa but Sāņvyavahārika Pratyakşa.* As Mati came to be recognised as Sāmvyavahārika Pratyakşa, its corelated Smțiti, Sanjñā, Chintā and Abhinibodha as mentioned by Umāsvāmi also came under the same head. But a subtle distinction was made by Akalanka. He subdivided Sāmvyavahārika Pratyaksa into two heads (a) Indriya-pratyaksa (knowledge derived through the senses) under which came Mati and (6) Anendriyapratyakșa (knowledge derived through mind) under which came Smțiti, Sanjñā, Chintā and Abhinibodha as mind is prevalent in these four. This change necessitated a change of definition of Pratyakṣa and Akalanka accordingly defined Pratyakșa as "clear knowledge." (Pratyaksam visadam jñānam).
Now, to meet the argument that if we take Mati as Praty akşa we must say that the traditional acceptance of the view that it is Paroksa is denied, undermining the oldest authorities like Umāsvāmi. Akalanka has written that Mati, Smriti, Sanjñā, Chinta and Abhinibodha will be Pratyakșa so long as these remain in the mental state. The moment these are connected with words, i.e. are expressed in words, they will become Parokşa. † Thus, Akalanka has accepted Mati etc. as Pratyakşa in one sense and Parokşa in another sense. According to Akalanka, Śruta is what is heard and so the
nowledge derived through words is Sruta and the knowledge having no connection with words is Sāmvyavahārika Pratyakşa.
The peculiarity of Akalanka is that under Śruta in Parokşa Pramāṇa he has two subdivisions-Akşarātmaka and Anakşarātmaka. Other Jain logicians have mentioned that Anumāna (inference) is of two kinds, Svārthānumāna (inference for one's own self) and Parārthānumāna (inference for the sake of others). Akalanka says that it is not inference alone that has these t subdivisions but other Pramāṇas also may be for Svārtha and Parārtha. Svārthänumāna is accepted by Akalanka to be included in Anakṣarātmaka Sruta Pramāņa, as no help of words is necessary for its acceptance; and Parārthänumâna according to Akalanka comes within Akşarātmaka Anumāna, as this cannot arise without help of words. The Pramāṇas Arthāpatti, Agama etc are all recognised by Akalanka to be varieties of Śruta Pramāņa.
The tables on the next page will illustrate the difference between the divisions of Pramāna by the oldest writers such as Umāsvāmi and Akalanka.
* आद्ये परोक्षमपरं प्रत्यक्षं प्राहुरंजसा ।
केवलं लोकबुद्धयव मतेर्लक्षणसंग्रहः ।।
-Nyāya Vinischaya Verse 1
। ज्ञानमायं मतिः संज्ञा चिन्ता चाभिनिबोधनम् । प्राङनामयोजनाचछेषं श्रुतं शब्दानुयोजनात् ।।
---Laghiyastraya
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