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The above criticism is based on the Vijnanavada, which asserts that there is no existence of the external world. We see it only on account of the hypothesis of vasana. This criticism is answered by Jaina philosophers in latter works. Hemachandra tries to reply that the existence of the world cannot be refused, since knowledge is the action (kriya) in which the object is supposed to be directed. Without the external object there can be no perception. Therefore, Jainism admits the existence of both, the atoms and the body avayavi ).
As regards the criticism that the atorns of the body would be conflicting with one another, Jaina philosophy admits this fact, but it tries to solve this problem through Anekantavāda. As Hemachandra says, 'criticism' of atoms, therefore, cannot affect those who believe in Syādvāda, 110 according to which a body is one and yet manifold. Paramarthika Pratyaka ( Trancsendental Perception )
The Paramarthika Pratyakna is the outcome of the destruction of Jñanavaranakorma ( knowledge obscuring karma ). It springs forth from the purified soul itself without the assistance of sense-organs or any other external internal instruments. That is the reason why it is called the perfect lucid perception ( visada pratyaksa ). It is of two kinds : Sakala pratyaksa ( complete direct knowledge ), and Vikala pratyaksa (incomplete direct knowledge ) Kevalajñana (perfect knowledge or omniscience ) comes under tbe former, and the Avadhijñalla ( visual knowledge ), Manah paryāyajñana ( mental knowledge ) under the latter.
Avadhi ñana, as its name indicates, is limited by dravya ( substance ), Kşetra (place) Kūla ( time) and bhāva (emotion). It is of three kinds--dešavadhi ( partial visual knowledge ). paramävadhi (high visual knowledge ), and sarvavadhi ( full visual knowledge ). Viewed from another aspect it is divided into Bhavapratyaya ( birth-born visual knowledge ) and gurepratyaya (acquired by merit). The former is possessed by those in heaven and hell by birth,111 while the latter can be
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