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NYAYA AND JAINA EPISTEMOLOGY
under two types-direct and indirect.
Direct knowledge is a correct knowledge of an object without any mediation, or the aid of sense-organs. On the other hand, indirect knowledge is mediate knowledge which is not directly by the soul but it is through the intervention of the senses. Of the five types of knowledge, noted above, the first two i. e. perception and scriptural knowledge are regarded by Jainas as indirect or mediate and the last three are classified as direct knowledge. Here it is clear that Jaina classification of direct and indirect knowledge differs from general Indian concept of it where perception is regarded as direct. However, later Jaina thinkers have slightly modified this classification and accordingly matijñāna-perception-is regarded as empirically direct as distinguished from transcendentally direct. Ordinary perception is empirical which depends on sense organs and hence is limited. As is said "the perception which has for its condition the senses and mind is called empirical perceptions." In general, scheme of classification of knowledge in Jainism can be represented as follows:
Knowledge is first of all divided into two kinds :
i. direct, and ii. indirect.
Direct knowledge can again be classified as :
i. empirical, and ii. transcendental.
Empirical perception can again be of five kinds corresponding to five sense-organs. These five types come under sensuous knowledge, viz. :
i. eye-sensation,
iii. ear-sensation
ii. Touch-sensation
iv. nose-sensation
