Sambodhi 2005 Vol 28

Author(s): Jitendra B Shah, K M Patel
Publisher: L D Indology Ahmedabad

Page 42

36
RABINDRA KUMAR PANDA
SAMBODHI
appropriate sense organ.
Pramāna(Valid knowledge) is of two kinds : direct (pratyakşa) and indirect (paroksa)s. The direct knowledge or perception is of two kinds : Practical (samvyāvahārika) and transcendental (pāramārthika). The sāṁvyāvahārika pratyaksa (practical direct knowledge) again is subdivided into indriyanibandhana (that which arises through the sense-organs) and anindriyanibandna (that which does not arise through the sense-organs) but through the mind. Each of these knowledge category passes through the four stages, viz. avagraha', (distinguishing the object) for instance, knowledge of a man but not of his characteristics; īhā', (inquiring), e.g. whence came the man and avāya®, (arriving at a correct identification of the above); and dhāraṇā' (recollecting the entire episode and keeping it in mind).
The pāramārthika (transcendental direct knowledge) is that which comes exclusively from the illumination of the soul. It is a means to emancipation. It is two-fold1o. Vikala (defective) including avadhijñāna and manahparyāya, and sakala. i.e. perfect, which is the unobstructed intuition of the entire aspects of an object. One who possesses that perfect transcendental knowledge is called an Arhat, one who is free from all kinds of faults.
Paroksa (indirect knowledge) is of five kinds 11 : viz. recollection (smaraņa)", recognition (pratyabhijñā)", argumentation (tarka), inference, (anumāna), verbal testimony or the knowledge derived from the words of a reliable person or scripture (śabda).
Inference is of two kinds : svārtha, (for one's one self), and parārtha (for the sake of others). Under verbal testimony there is given an elaborate exposition of the saptabhanginaya (sevenfold paradigms). The mediate and immediate results of valid knowledge have been clearly laid down.
The results of knowledge and the practical use made of them are stated to be not illusroy (samvrtti), but real (pāramārthika). The immediate effect of pramāna (valid knowledge) is the removal of ignorance. The consequence of the transcendental perception is bliss and equanimity consisting in salvation while that of the other kinds of pramāna is the facility which they afford to choose the desirable and reject the undesirable things.