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MOKSHA MARG PRAKASHAK
There Avadhi (clairvoyance), Manah Paryaya (telepathy) and Kewal Jnana (omniscience) know their objects independently clearly. Therefore, those are Părmărthika Pratyaksha (independent direct knowledge). And colours, etc. are known through eyes, etc.; there, it is stated conventionally that “He knew colours, etc. directly". Here partial clarity is also found. Therefore, these are called Sāmvyavaharika-Pratyksha; but if an object has different mixed colours, then those are not known clearly by the eyes; that is why, such knowledge is not called Parmărtha-Pratyaksha (independent direct knowledge).
Further, the Paroksha Pramana (indirect comprehensive knowledge) is of five kinds:1. Smriti (Remembrance) 2. Pratyabhijnana (Recognition) 3. Tarka (Logic) 4. Anumana (Inference) and 5. Agama (Knowledge of scriptures).
There, knowing that object through remembrance which was known earlier, is Smriti (Remembrance).
Recognizing an object by illustration is Pratyabhi-jnāna (Recognition)
The knowledge evolved through cause and effect relationship is Tarka (logic).
The knowledge of an object deduced from its cause is Anumāna (inference).
The knowledge derived through scriptures (Agama) is Agama.
Such are the kinds of Pratyksha-Paroksha Pramana (directindirect knowledge of a substance).
In this state of self-realisation, the soul is known through Shruta-Jnana (scripturalknowledge) The evolution of Shruta-Jnāna is preceded by Mati-Jnana (sensory knowledge) only. Both Mati. Jnana and Shruta-Jnāna are Paroksha(indirect knowledges). Hence, here the knowledge of soul is not Pratyaksha (direct). Further, the
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