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CHAPTER V.
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Prat vaksha
PRATYAKSHA IS REALLY PAROKSHA.
The Jain dissension with reference to Pratyaksha Praman.-Direct Perception is really Indirect.-Analy. sis of the Paychological Processes of Cognition. - The Different Stages -- From Sense to Thought-Proof of the Truth and Validity of the Jain Point of View.-The sensuous 'Pratyaksha' is really 'Paroksha'.
While discussing the questions of epistemology and logic in the previous chapter,
The Jain cri.
ticism of the we have seen how the different schools of so-called
Pratyaksha Indian thought substantially agree as to Directa per
ception. the character of the different instruments of knowledge. And so far the characteristic indication, specially of the Direct Perception (295JAIT), is concerned, we have seen too that almost all the schools, from the out-and-out materialist Chårvåka down to the all-believing Paurånikas, agree with one another. But the Jain savants, as But the Di
rect is really we have stated already, do not fall in Indirect. with this view. According to them, the so-called Pratyaksha-Direct Perception—is but an Indirect source of knowledge. The so-called Pratyaksha is really Paroksha !
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