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and Kevaljkāna pure and perfect knowledge ) are comprised Pratyaksa, and Matijfina (sensuous knowledge ) and Srutam jana ( scriptural Knowledge ) in Paroksa.57
The Jaina definition of pratyaksa was quite different from those of other philosophical systems. According to the latter, pratyaksa is aknowledge gained through sense organs. It created a serious difficulty for Jaina philosophers. The rivals began to question their standpoint. Having examined the arguments, the later Jaina philosophers accepted pratyakşa as the knowl. edge produced by the sense-organs also. Jinabhadra and Akal arka designated it as sāni vyavahārika pratyakșa (empirical perception ), while the real pratyaksa of āgamika tradition was called paramārthika pratyaksa (transcendental perception). 56 Indriyapratyaksa and mānasapratyaksa accepted by the Naiyāyikas and Vaiseyikas are included in the first category. Thus matijõūna, which was put under paroksa in the Agamika tradition, came under the category of pratyakşa in philpsophical tradition Likewise smrti, saññā, Cinta and abhnibodha, which were synonymous with mati in the Agamic traditions are synonymous with smarana, pratyabhjñana, tarka, and anumāna in the philosopbical tradition. Therefore paroksa prarana, are five including sruta (agama ). Pratyaksa Pramāņa or ( direct knowledge )
As we have already observed Pratyakşa in Jainism is accepted as self-cognition. Umāsvāmi 60 presented this definition in the Tattvārthashlra. Samantabhadra.61 defined it as knowledge which is of self-revealing charactar. Siddhasena Divākara in his Pramāna Mimänsa added to it one more characteristic, namely, Badhavarjit" ( admitting of no contradiction ).
Akalanka developed the theory further by adding avisanvādi (non-discrepancy) and andhigatartha grāhi (knowledge of object which is not yet cognised ) as characteristics of the validity of knowledge.62 This definition could remove several inner contradictions of the earlier definitions.
There are four sub-divisions of matijnlāna, viz. ava graha