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tyakşa and Parokşa and the Sapta-bhangi. But these references give only the barest outlines without any definite details. For example, Kundakunda says:
“The knowledge of him who beholds the immaterial, the supra-sensorial in material objects (mūrtāni), and the hidden, complete (embracing) the self and
the other, is called Pratyakşa (immediate)” 1. Pravachanasāra. Śruta-skandha I. 54 Trans. by Barrend Faddegon.
Amritachandra in his commentary thus explains this verse : "Supra-sensorial knowledge beholds the immaterial, the suprasensorial even in material objects, and the hidden complete, whether included in own as in other. Such knowledge surely is a seer, owing to its immediateness, with reference to (a) immaterial (a-mūrta) substances such as the principles of motion and stationariness (b) immaterial, but supra-sensorial substances, such as the ultimate atom, (c) that which is hidden in respect of substance .e. g. time: that which is hidden in respect of place e. g. the Pradeśas of space located outside the world ; that which is hidden in time, e. g. in non-present modifications; that which is hidden in respect of forms-of-being, namely five (Sukşma) modifications latent within gross (Sthūla) modifications : thus with reference to all things, distinguished as own and other.
Immediate knowledge indeed, bound to a single self, called the Akşa and having the immediacy of its manifested infinite purity and beginning-less connection with the generality of perfect intelligence (Siddha-Chaitanya Sāmānya) does not search for exterior means, enjoys infinity, because of its possession of infinite energies. Knowledge enjoying such prestige, seeing that the knowable appearances no more outgo knowledge than combustible appearances the fire, what can resist such knowledge ? Therefore it is acceptable.” Ibid p. 35.
Here Akşa is taken as synonym of Atman. This is to be remembered to contrast the interpretation of Akşa as Indriya (senses) by other Naiyāyikas,
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