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Pramián
CHAPTER V. PRATYAKSBA IS REALLY PAROKSHA. The Jain dimension with reference to Pratyakohe Praman.-Direct Perception is really Indirect.-Analysis of the Psychological Processes of Cognition. The Different Stages - From Sense to Thought-Proof of the Truth end Validity of the Jain Point of View.-The sensuous 'Pratyaksha' is really 'Paroksha'
While discussing the questions of epistemology and logic in the previous chapter, The Jain .
ticism of th we have seen how the different schools of Pratyaksh Indian thought substantially agree as to Direct Pe
ception the character of the different instruments of knowledge. And so far the characteristic indication, specially of the Direct Perception (WRUT HAIT), is concerned, we have seen too that almost all the schools, from the out-and-out materialist Chårudka down to the all-believing Paurůnikas, agree with one another But the Jain savants, as But the I we have stated already, do not fall in indirect with this view According to them, the so-called Pratyaksha-Direct Perception_is but an Indirect source of knowledge The so-called Pratyaksha is really Paroksha
rect is reall
