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and the Telephathic and the Pure. From a different standpoint, cognition is either Direct or Indirect".
--5, Dravya-Samgraha It is to be observed, however, that the Pratyaksa and the Parokṣa of Uma-Syāti and Nemi-çandra do not signify the same thing as those of Vādi-deva. The Pratyakṣa of the latter gives clearer and more distinct matter than the Parokșa. Hence Vādi-deva includes not only Clairvoyance, Telepathy and Omniscience but also sensuous knowledge in Pratyaksa. Umā-Syāti, on the other hand, defines the Pratyakșa as knowledge which is directly evolved from within the soul itself and which is independent of any external help. Hence Clairvoyance, Telepathy and Omniscience (the natures of which will shortly be described) are Pratyaksa Pramāņa according to him. On the other hand Sruta-jñāna being dependent on testimony and Mati-jñāna, on the sense-organs and the mind, cannot be called Pratyakşa. These are Paroksa or indirect sources of knowledge. Ultimately, however, the difference between the school of Umā-Svāti and the latter school amounts only to this,—that whereas Umā-Svāti relegates all the modes of Mati-jñāna to the status of the Parokșa Pramāņa, the latter school chooses to include the perceptual mode of Mati-jñāna into the Sāmvyavahārika Pratyakşa, regarding the rest viz:-Memory, Inference etc. as forms of the Paroksa Pramāņa.
Mati-jñāna is sensuous knowledge or rather knowledge which is either perception or one dependent on perception. It is based on previous Darśana or sensation. The Matijñāna with its various modes is developed stage by stage from pure Sensation. This will appear from a consideration of the modes of Mati-jñāna, which are thus described.
“Mati-jñāna or sensuous knowledge is of three kinds, viz: .. Upalabdhi or perception, Bhāvanā or memory and Upa· yoga or Advanced understanding”.
--42, Pañçāstikāya-samaya-sāra It would be seen that the three modes of the sensuous knowledge are expanded into five by Umā-Svāti, -
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