Reality English Translation of Sarvarthasiddhi

Author(s): S A Jain
Publisher: Jwalamalini Trust Chennai

Page 47

INDIRECT KNOWLEDGE
The dual is used of pramāņa in accordance with the divisions mentioned later. The next two sutras are, "The first two are indirect. The rest are direct'. The dual is intended to ward off any other enumeration of pramāņas and indicate that comparison, presumption, etc. are included in these.
The five kinds of knowledge are included in the two pramāņas. Still the two pramānas may be considered as direct knowledge and inference. The next sutra is intended to dispel such a view.
आधे परोक्षम् Adye parokṣam
11. The first two (kinds of knowledge) are indirect , (knowledge).
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Adi means first. Adyam is that which arises from the first. How can two be considered first? It is by the real and the figurative points of view. Sensory knowledge is the first from the real point of view. Being next to it, scriptural knowledge is also considered the first figuratively. By the use of the dual number, the secondary one is also taken. The first and the first are the first two, namely sensory knowledge and scriptural knowledge. These two are indirect pramāņas or knowledge. How are these indirect? These are dependent on others. This is mentioned later. "Sensory knowledge is acquired through the senses and the mind, scriptural knowledge through the mind."
॥ ११ ॥ (11)
On the destruction -cum- subsidence of the concerned karmas, sensory knowledge and scriptural knowledge arise in the soul through the senses and the mind in the presence of light, teaching, etc. Hence these are called indirect. And comparison, verbal testimony, etc. are included under these alone.
The characteristic marks of indirect knowledge have been mentioned. All the rest constitute direct knowledge.
प्रत्यक्षमन्यत् Pratyakşamanyat
॥ १२ ॥
(12)