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knowledge and vision simultaneously. A further explanation is given that an entity has two forms, viz. Universal and Particular. The former is the subject of vision and the latter of knowledge. Here knowledge and vision become separate. That is why perhaps Abhayadeva Sūri accepted both as valid.
Another point may he nntid here. The etymology of Pramāņa ( pramiyate gena tatpraminti ) points out that jñāna is the more important cause of right knowledge ( pramuina ) since it is an attribute of soul Sannikarsa ( contact of an organ of senses with its effect ) and sense organs cannot be pramana,53 Akalanka made a great coutribution towards the development of the definition of pramāņa. He maintains non discrepancy ( avisamvadin ) as a test of pramāna which adds one more characteristic, namely, that of ana dhigatartha grāhi ( knowledge which is not cognised ).54 Akalaňka, therefore, recognised only the validity of knowledge wbich is determinative (nimayātmaka), non-discrepancy ( avisamvādin ) and useful in sīruyavahāra ( empirical stand-point ). In this way, the savikal pakajñana (conceptual knowledge ), not the nirvi kalpakajñana (non-conceptual knowledge ), is considered as perception, The concept that nirvikala päka jñana could be regarded as perception is successfully refuted by Sāntaraksit in the Tattva sangraha. Classification of Knowledge
Jainism classifies Knowledge in two wars : (i) Canonical ( Agamika ), and (ii) Philosophical Dārśanika. The five kinds of knowledge such as mati, śruta, avadhi, manahparyaya and kevalajñāna are based on the former, while pratyaksa ( direct knowledge ) and paroksa (indirect knowledge ) are developments of the latter. The Pratya şa is defined as knowledge obtajned by self without the assistance of an external instrument. 58
It is only to the Jainas that "aisa" means "Soul."56 Thus Pratyaksa in Jain Agamika tradition does not mean empirical perception, i.e. Knowledge obtained through sense organs. According to this definition the Avadhijfāna ( visual knowledge ), Nanahparyaya jñāna ( intuition of mental knowledge)
