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Tattvārthasūtra
because of its proximity. How is there proximity? Self-restraint (samyama) is the basis of both. Clairvoyance (avadhijñāna) is far-off from telepathy (manahparyayajñāna) hence it has been mentioned before telepathy. Indirect (parokşa) knowledge is mentioned before direct (pratyakşa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijñāna) and scriptural-knowledge (śrutajñāna), hence these are easily intelligible. Thus, these are the five kinds of knowledge. Their subdivisions are mentioned later.
It has been said that knowledge (jñāna) is attained by means of pramāṇa and naya. Some consider pramāņa to be the knowledge, some others consider pramāņa to be the connection, and yet others consider pramāņa to be the senses. The next sūtra declares that only the five kinds of knowledge mentioned in the sutra are pramāna.
AYATUT 118011
[@] 341102 ta yoor FIA प्रमाण हैं।
[ YHT] (ayabR )
These (five kinds of knowledge) are the two types of pramāņa (valid knowledge).
What is the purport of ‘tad' - 'that'? It is intended to preclude any other pramāņa invented by others. Some consider the connection with objects as pramāņa. Some others consider the senses as pramāņa. The word 'that' is used in order to preclude these. Only the five kinds of knowledge (ñāna) - sensory knowledge, etc. - constitute pramāna, not any other.
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