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Parikşāmukham the word thus : "Akşa means Jiva as it enjoys or pervades all Dravya, Ksetra, Kala and Bhava. Aksa also means Indriya ( senses ) as it enjoys objects. When Aksa meets Aksa we have Pratyakşa that is to say knowledge arises through the senses" 1. Hemachandra also lays down the derivation adopted by Haribhadra”. These derivations have been criticised in Syādvādaratnākara as already mentioned.
Now a question may be asked, if by the derivation we get that knowledge arising from sense-perception is Pratyakşa, how can the view of writers who call such knowledge Parokşa and only direct knowledge derived through meditation Pratyakşa, be tenable. The answer has been given in Syādvādaratnākara that whatever the derivative meaning of a word may be, in use we do not stick to it. For example the derivative meaning of the word "Gauh" (a cow) is that 'which goes. This meaning can apply to any moving thing but use of the word Gauh is not at all made in its derivative sense. So in the case of Pratyakşa Pramāṇa also, its derivative meaning cannot stop its being applied to knowledge like Avadhi etc., derived without the help of any senses. बुद्धिरित्यादयो व्यपदेशाः प्रवर्तन्ते । अक्षमक्षं प्रति वर्तत इति प्रत्यक्षमिति त्वव्ययीभावे 'अव्ययीभावश्च' इत्यनेन सदा नपुंसकत्वं स्यात् ।' Syadvadaratnakara, II. 1.
1. "अश्नुतेऽक्ष्णोति वा व्याप्नोति सकलद्रव्यक्षेत्र-कालभावानित्यक्षो जीवोsश्नुते विषयमित्यक्षमिन्द्रियं च। अक्षमक्ष प्रतिगतं प्रत्यक्षमिंद्रियाण्याश्रित्य व्यवहारसाधकं यजज्ञानमुत्पद्यते तत् प्रत्यक्षमित्यर्थः ।" Saddarsanasamuchchaya. Comm. on Verse 55..
- 2. "अश्नुते अक्ष्णोति वा व्याप्नोति सकलद्रव्यक्षेत्रकालभावानित्यक्षो जीवः । अश्नुते विषयमित्यक्षमिंद्रियं च प्रतिः प्रतिगतार्थः अक्षं प्रतिगतं तदाश्रितं अक्षाणि चेंद्रियाणि तानि प्रतिगतमिंद्रियाण्याश्रित्योज्जिहीते यज्ज्ञानं तत् प्रत्यक्षम् ।" Pramāna mimamsa. Bhāsya on I. I. 10.
3. "नन्वेवं प्रत्यक्षशब्दस्य व्युत्पत्तौ कथमिंद्रियानाश्रितस्य मानसस्यावध्यादेश्व प्रत्यक्षव्यपदेशः स्यादिति चेत् ? उच्यते । प्रवृत्तिनिमित्तस्य तत्रापि सद्भावात् ।
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