________________
The Division of Knowledge
199 divide knowledge into two types of direct cognition (pratyakşa) and indirect cognition (paroksa); and incorporate the five types by subdividing them into three and two types respectively. The two-fold division is based on the instrument. The direct cognition is based exclusively on the soul, while the indirect one takes into account the senses or mind also, as its instruments. We have already discussed that Jainism does not attach any importance to the senses or other helpers, as far as the instrument of knowledge is concerned. He holds the soul only as agent as well as the instrument. The division of direct and indirect does not hold any significance in this respect. On the other hand the Nyāya is keen on the instrument only. It divides knowledge according to the different causes effecting the apprehension of an object. The division of direct and indirect, as held by the Niryuk tis is an instrumental division; which is a new introduction in the Jaina system and shows a certain degree of external influence. The Niryuktis do not admit the Nyāya conception of sense.congition as pratyaksa. Thus, the influence is limited to the two-fold instrumental division only. Further, the mati is given certain synonyms which are indicative of the instrumental types as held by the Nyāya. Thus, the Niryuktis tried to accommodate the Nyāya division without moving an inch from the Agamic position. They held firmly the Āgamic view and did not admit the Nyāya influence when it went against the former.
(3) The third stage is represented by the Anuyogadvāra which also dates the second century of Vikrama era. Arya Raksita, the author of Anuyogadvāra gives prominence to the four-fold division as given by Gautama in his Nyāyasūtra. He divides knowledge into perception, inference, analogy and authority and follows the Nyāya system in sub-divisions of inference etc. In perception he includes the three varieties of intuitive cognition i. e. Avadhi, Manahparyaya and Kevala as well as the sense-cognition. Thus, his division is an attempt to incorporate the Jaina view into that of the Nyāya; which might have gained a popularity at that time. Ārya Rakṣita has foll
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
