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All the schools of thought, except the scoool of the Cārvākas admit the existence of nā rakas (denizens of hell).
(1892) Sensuous perception is, as a matter fact, not direct perception-The Jainas are the only philosophers who believe that the soul's perception is the only pratyaksa (direct apprehension), sensuous perception being, as a matter of fact, indirect. In their view faksa' denotes the soul, and therefore the soul's perception alone is pratyakşa in the literal sense of the term. Other systems of thought take 'aksa' as denoting sense-organ, and thus for them pratyakşa is sensuous perception which for the Jainas is parokşa (indirect knowledge). To keep abreast with the times and on the same plane of thought as the others the Jainas also called sensuous perception pratyakşa, but qualified it as sāmvyavahārika (empirical). Sensuous perception--samvyavahărika pratyaksa.
(1897) Avadhi, manah-paryāya, kevala-jñāna – Mati-śrutā vadhi-manaḥpāryaya-kevalani jñānam (9) - Knowledge is of five kinds—mati (sensuous knowledge), śruta (scriptural knowledge), avadhi (visual intuition), manaḥ-paryāya (intuition of mental modes ), kevala (perfect knowledge -- omniscience). Tat-pramāņe; adye parokşam; pratyakşam anyat (10-12) Tattvārtha-sūtra, I-Mati and śruta are indirect or mediate cognition (pyrokşa) and the other three-avadhi, manah-paryaya and kevala are direct or immediate intuition (pratyakşa). For details see Tattvartha-sūtra, 1 and Studies in Jaina Philosophy, Ch. Il-Nathmal Tatia (Jain Cultural Research Society, Benares, 5, 1951).
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