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the cognition originated from Mind (Manasajanya Jñāna) is of two types - Pratyaksa and Paroksa. The knowledge originated from mind which experiences pleasure and pain, is direct knowledge (Pratyaksa) whereas the inference (Anumana) and comparison (Upamana) are indirect forms of knowledge (Paroksa). So, having considered sensory perception of Matijñāna as Samvyavaharika Pratyaksa (perception according to common usage), cognition based on intellect (Bauddhika Jñāna) as inference (Anumana) and verbal testimony (Śrutajñāna) as Āgama Pramana. Jainas synthesized the conception of five-fold knowledge with the Pramanasastra of the other schools of Indian philosophy.
In Anuyogadvāra Sūtra, Pratyaksa is divided in two heads, i.e., (1) perception originated from sense-organs (Indriyajanya) and (2) perception originated from quasi-sense-organs (Noindriya). Quasi-sense originated perception included Avadhi, Manahaparyava and Kevalajñāna. This concept of knowledge carries the same meaning as the one, conveyed by the transcendental knowledge in other philosophical traditions. The distinction between ordinary perception (Laukika Pratyaksa) and transcendental perception (Alaukika Pratyaksa) of Vaisesikas is accepted by the Jainas under the name of Samvyavaharika and Paramarthika Pratyaksa and was synthesized later on with their conception of five-fold knowledge (Pañcajñānavāda).
According to Pt. Dalasukha Malvania the Agamic period (c. 5th A.D.) has no trace of any independent discussion over Pramana. Till that period JainĀcāryas have collected the opinions of other philosophical schools in their treatises. In the corresponding period a number of traditions about Pramana were prevalent. Jaina Āgamas refer traditions of three and four types of Pramanas, The mention of three types of Pramanas - Pratyakṣa (perception), Anumana
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