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pana
of a completed perceptual determination which indentifies the object definitely This is obviously like Votthapana or VyavasthāThis is followed by retention or Dharaṇā These stages of perception form a series where the preceding stage leads to the more determinate succeeding stages One might recall that the Naiyayikas propose a somewhat similar series which begins with Sannikarṣa and goes on through Nu vikalpa and Savikalpa Pratyaksa to Hānopādānādi Buddhi The Jainas deprecate the role of Sannikarsa except that the doctrine of Dravyavagraha in the case of senses other than the eye and the mind and leading to Arthāvagraha is similar to Sannikai sa leading to Nirvikalpaka Pratyaksa The Jainas, of course, do not admit that the object of perception and its forms (Višesya and Višeșana) are perceived in an unrelated manner They admit an implicit judgment even here in which the object is very generally known These two aspects of Avagraha could be compared to Āvajjana and Sampațicchana of Buddhists Avaya corresponds to Savikalpaka Pratyaksa while the Hānādi Buddhi is admitted by the Jainas also as Pramanaphala, though Ajñāna-nivrttı has also been described as Pramana-phala 30
The Nyaya-sutras had defined Perception as "Indriyārthasannikarsotpannam jñānam avyapadesyam avyabhcāri vyavasāyātmakam pratyaksam❞ When Dharmakirti amended Dignaga's definition of Pratyaksa by defining it as 'Kalpanapodham abhrāntam', he appears to have staged a return to 'avyapadesyam avyablican' of the Nyāyasūtras The Buddhist position, of course, remained distinct by its denial of the determinateness or Vyavasāyātmakatva of perception The Jainas criticized the Nyāya doctrine of Sannikarsa and agreed with the Buddhists that Piamāņa is Jñana, not an insentient instrument or Karana They, however, agreed with the Naiyayikas in regarding Pratyaksa as judgmental or vyavasayātmaka and condemned the Buddhists on this point
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The Jaina view of perception makes it, not a passive experience, but a process of active observation which grows from a mere
