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Parikṣāmukham
51 arises when there is destruction or mitigation of the obstruction to Jñāna".
Akalanka Deva in Nyāyaviniśchaya has mentioned that the definition of Pratyakşa has been mentioned to be clear knowledge. Syādvādavidyāpati has explained in the commentary that clearness means perspicuous illumination. This is felt by every one when one proceeds to examine the character of the knowledge.
In Pramāṇanayatattvālokālaňkāra, the word Spaşta has been used in place of Visada. The meaning is the same. In Nyāyadipikā4 and in Pramāņa-mimāmsā” the word Visada has been followed.
The older Jain logicians have accepted the view which is contrary to that adopted in other philosophies that knowledge derived through the senses is Parokşa and not Pratyakşa. Their view is based on the authority of Umāsvămi ( as already quoted ), Akalanka etc., who maintain that knowledge derived through meditation independant of the senses is Pratyakşa ( direct knowledge ). Later writers on Jain logic however have laid down that senseperception is Pratyakşa and other kinds of knowledge are Parokşa. For example Siddhasena Divākara writes "Such knowledge that
1: ' ffag. fasigafaHTASI ATA ? gayet :- Alauren Hanविशिष्टक्षयोपशामाद्वा शब्दानुमानाद्यसंभवि यन्नमल्यमनुभवसिद्धं । दृश्यते खल्वग्निरस्तीत्याप्तवचनाद् घूमादिलिंगाचोत्पन्नाज ज्ञानादयमग्निरित्युत्पन्नस्य द्रियिकस्य ज्ञानस्य fasta: 1" Nyāya-dipikā.
2. "TUTTO NE: FTE ATATHFIAT 1" Nyāyaviniśchayālankāra.
3. “निर्मलप्रतिभासत्वमेव स्पष्टत्वं । स्वानुभवप्रसिद्धं चैतत् सर्वस्यापि परीक्षprafat Franta fataza " Comm. by Syādvāda-vidyāpati.
4. "Ta fazleafari ATA TETOHI” Nyāyadipikā. 5. "Farne: 977877, 1" Pramāņa-mimāmsā. I. I. 13.
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