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sense-perception and No-sense-perception. Thus due to the influence of other systems the sense-cognition also. came to be recognized as perception, but, there was no attempt for adjusting the same in the old scheme. In the later part of the same treatise, all stages of sense-cognition: have been included into Parokşa. It only shows that a necessity was felt to reognize sense-cognition also as perception.
FIVE TYPES OF KNOWLEDGE
Akalaňka (800 A. D.) has suggested the final solution.. He accepted the sense cognition as Samvyavahārik (i) Pratyakṣa, i.e. perception according to the
common usage.
Akalanka is regarded as the father of Jaina Logic.. The shape given by him was accepted as final. No impor-tant change has been introduced later. He divided knowledge as follows :--
(Table on next page)
Epistemology
mere
According to Jainism the appearance "This is a jar" means "I know a jar." It means the appearance of the self as well as the jar. According to the Naiyayika the appearance.-"This is a jar" apprehends the object. The cognition and the cognizer are apprehended by a subsequent appearances which he calls Anuvyavasayas. But, Jainism holds that all the three, the object, the cognition and the cognizer, are apprehended in one and the same appearance.
Both the self as well as the jar possess objective existence. According to Jainism there is no appearance (continued on page 99)
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