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into two modes viz.,-'Pramāņa' and 'Naya'. Pramāņa is valid knowledge of an object in all its aspects i.e. an object taken as a whole, while Naya is right apprehension of a part or a particular aspect of it. 'Pratyakşa' or direct apprehension and 'Parokşa' or indirect knowledge are the two subdivisions of the Pramāņa. The former is clearer and more vivid than the latter. 'Avadhi' or clairvoyance', Manah-paryāya' or telepathy and 'Kevala' or omniscience are the Pratyakṣa Pramāņa's. The Avadhi-knowledge is the knowledge of the object having a form, which is obtained without the help of the Senses and the Mind. The cognition of the matter of another man's Mind, which is independent of the operation of the senses etc. is called Manaḥparyāya-Jñāna. The Kevala jñāna or omniscience is the direct apprehension of all the objects of the universe with all their modes and aspects. The Paroksa or indirect knowledge is of two kinds viz:-Mati' and 'Sruta’. MatiJñāna is cognition which is dependent on the operation of the Indriya (Senses) and Anindriya (Mind). Sensuous apprehension (Indriya-jñāna), Self- Apprehension (Svasarvedana), Recollection (Smaraņa), Conception (Pratyabhijñāna), Induction (Uha) and Deduction (Anumāna) are included in Mati Jñāna. In Darśana we have no apprehension of the form or the shape of the object; in MatiJñāna, we have it. The Mati-Jñāna or sensuous knowledge has four modes, rather four stages of development; these are called Avagraha, Iha, Avāya and Dhāraṇā. Avagraha is the lowest stage in Mati-Jõāna; it is the perception of the lesser generality (Avāntara-sāmānya) as distinguished from the formless abstract generality which is the object of Darśana. Iha is the inclination to know the details of an object apprehended through Avagraha. The perception of the details is Avāya and the retention of it is ‘Dhāraņā”. Indriyajñāna or sensuous knowledge, as shown before, is knowledge obtained through the operation of the Senses and the Mind. The internal feelings e.g. of pleasure or of pain etc. which are independent of the operation of our sense-oragans are the Anindriya-jñāna or Sva-Samvedana (Self-Apprehen
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