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A SOURCE-BOOK IN JAINA PHILOSOPHY
major term) and smarana (memory etc). This is the differenciating term and the characteristics of pratyakṣa. Pratyaksa, therefore, cognises the object directly and fully without any other media. But while in the case of anumāna, we proceed from previous knowledge to some other knowledge based on the previous knowledge. That knowledge which is based on the previous knowledge, is parokṣa jñāna, it is not direct.
TWO TYPES OF PRATYAKŞA
The Jainas have classified pratyakşa into (1) ātmapratyakşa and (2) indriyānindriya pratyakṣa. Atmapratyakşa is the knowledge that the soul gets directly without the help of sense-organs. The indriyanindriya pratyakṣa is empirical knowledge which is obtained through the sense-organs through the mind or knowledge obtained through other sources like reason and testimony.
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Aimapratyakşa has been classified into two typeys: 1. Sakala pratyakşa which is kevalajñina, 2. Vikalapratyakşa which is nokevalajnina. It is partial knowledge short of omniscience. Nokevala jñāna is of two types: (1) avadhijñāna and (2) manaḥparyaya jñāna. Indriya-anindriya pratyakşa has four stages (1) avagraha (2) ihā, (3) avaya and (4) dhāraṇā. Ātmapratyakşa is the direct knowledge that the soul gets without the help of indriyas, the manas, and other pramāņas. This is pāramārthika pratyakṣa or no-indriyapratyakşa. In the indriya pratyakşa one gets direct cognition through the medium. of sense-organs and the manas, without the help of the middle term or the process of reasoning.
Siddhasena Divakara1 says that direct knowledge is that knowledge which is obtained through the sense-organs without the medium of reasoning proceduce & the analysis of the meaning .In this analysis, he uses the word aparokşa and that is a significant word. Because Naiyyayikas consider pratyakşa jñāna to be the knowledge which is obtained through the contact of sense-organs and the object. They do not use the word aparoksa because it would convey negative meaning
1 Nyāyāvatāra 4.
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