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A SOURCE-BOOK IN JAINA PHILOSOPHY
It is, therefore, more appropriate to maintain that suddhacaitanya directly cognises the object without the help of any modifications or reflections.
According to the Buddhists pratyakṣa is nirvikalpa jñāna. It is indeterminate cognition. But Jainas maintain that nirvikalpaka bodha cognition (dirsana) is not determinate cognition. Therefore, it is neither pratyakşa nor even pramāṇ.1
397
We have already seen that pratyakşa according to the Jainas have been distinguished from two points of view: (1) pāramārthika (the ultimate point of view) and vyāvahārika (phenomenal point of view). In the pāramārthika pratyakṣa we have mentioned two types: sakala and vikala. And vyāvahārika pratyakṣa has been distinguished into four stages: avagraha, ihā, avāya and dharaṇā.
PAROKSA
2
That knowledge which is yathartha (adequate) and yet which has the characteristic of being unclear and distinct is called parokşa pramāṇa. 8 Parokşa is opposite of pratyakşa. In this, there is the absence of clearness and distinctness (vaisadya and spaṣṭatā). Parokṣa is of five types (1) smaraṇa-smrti (memory), (2) pratyabhijñā (recognition) (3) tarka (logical discussion), (4) anumāna (inference) and (5) āgama (testimomy). *
Most of the Jaina logicians have made these five distinctions in the paroksa pramāṇa. But Vādirāja in his commentary on Nyāyavini§caya called Pramāṇā niṛṇaya,5 that parokşa can be classified into two types (i) anumāna and (ii) āgama. Anumana is of two types: (1) primary (mukhya) and (2) secondary (gauņa). Gauṇa anumīna is
1. Jaina Darsana ke Maulika Tattva (Hindi) Part I, 264-265
2 Pramāṇanayatattvāloka 2, 4
3 (a) Pramāṇamīmāṁsā 1, 2.
(b) Pramāṇanayatattvāloka_3, 1 4 Pramāṇanayatattvāloka 3, 2.
5 Pramāṇanirnaya p. 331.
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