________________
396
A SOUŘČE-BOOK İN JAINA PHILOSOPHY
for them. But the knowledge obtained through the contact of the sense-organs and the object is not know ledge that the soul or the cog. niser gets directly, it is, therefore, not pratyakşa. This contention of Siddhasena Divākara has the support in the Bhagavati' & Sthânānga? on the anlysis of pramāna.
Ācārya Hemacandra, Akalanka and Māņikyanandi have elaborated the nature of pratyakşa They have used the word "visada" as a characteristic of knowledge, in place of "aparokşa”. From the practical point of view the use of this terminology has been mentioned and has the support of Nandisutra. According to them pratyakşa has been distinguished into two types as mukhya and sarivyavahāra. The mukhya pratyakşa is the knowledge that the soul get directly with out the help of the sense-organs. The samvravahāra pratyakşa is that knowledge which one gets through the sense-organs and the manas. In this analysis of the samvyavahāra pratyakşa the words “aparokşatayā" and 'arthagrahaņa" do not figure in as the criteria of pratyakşa. Therefore, the word visida has been used.
The word viŝada is meant to clear the meaning of ihe cognition with reference to clarity and perceptual judgement. The meaning of the sarvyavahāra pratyakşa and anumāna would be clear with the use of visada. However, the word aparoksz is nearer to the concept of the Velān:ic anlaysis of pratyakşı, and the word visada has similarity with the description of the nature of pratyakşa, as given by the Bud. dhists. But considering the content of the meaning in the two verses there are some fundamental distinctions. The Vedāntins maintain that pratyakşa jñāna is possible through the medium of antaḥka. rana (inner sense-organs). The antahkarana takes the modfication of the object i.e., ceen & is reflected through the intellect to the soul and that is a pratyaksa jñāna. But according to the Jainas, there is no other medium between the object and the cognition in the case of the pra. tyaksa jň ina. To consider that antahkarana is illumined by the suddhacaitanya (pure consciousness) and also to maintain that antalkaraña gets modified to the size of the object is not very adequate explantion.
1 Bhagarati 4, 3. 2. Sthānānga 5, 3. 3. Nandisutra 2, 3.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
