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the sense-organs." It thus appears that Pratyaksha according to the orthodox schools of Indian philosophy is knowledge due to the proximity of the senses to their objects. The theory of Perception, as developed by the early Greek thinkers is essentially similar to the orthodox Indian theory. According to Empedocles, Perception is due to the sense-organs receiving the continual "effluxes " rising from the bodies around us. Democritus maintained that from every object 'eidola' (or images) of the object are continually being given off which enter the organs of sense and give rise to our sensations. Epicurus also explains Perception by supposing a direct contact of image and organ.
The Jaina philosophers, however, refuse to admit this Proximity or contact theory of Perception. They contend that Pratyaksha as a species of cognition cannot be equivalent to or at least a product of a mechanical contact of a sense-organ and an object both of which are admittedly gross material masses. The theories of Perception discussed above are essentially materialistic, attempting as they do, to explain psychosis by physiosis. Accordingly, the Jainas choose to describe the process of Perception not as an interaction between the outside objects and the sense-organs but as a peculiar mode of the Soul being freed or relieved. Perception or Pratyaksha according to them, 3
