Gyan Ke Pratyaksha Aur Parkosha Bhedo Ka Adhar - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the distinction between direct (Pratyaksha) and indirect (Paroksha) knowledge, based on the principles outlined by Bansidhar Pandit:

The text "Gyan ke Pratyaksha aur Parkosha Bhedo ka Adhar" by Bansidhar Pandit delves into the fundamental Jain classification of knowledge into direct and indirect. The core argument is that all living beings possess the inherent capacity to know substances. This knowledge is categorized into five types: Mati-jnana (sensory knowledge), Shruta-jnana (scriptural knowledge), Avadhi-jnana (clairvoyance), Manaḥparyaya-jnana (telepathy), and Kevala-jnana (omniscience).

The Basis for the Distinction:

The fundamental difference between direct and indirect knowledge lies in their dependence on or independence from sensory organs and the mind.

Indirect Knowledge (Paroksha):
- Mati-jnana (Sensory Knowledge): Requires the assistance of one or more of the five senses (touch, taste, smell, sight, hearing) or the mind.
- Shruta-jnana (Scriptural Knowledge): Relies solely on the mind.
- The text further clarifies: Memory (Smriti), Recognition (Pratyabhijna), Logic (Tarka), and Inference (Anumana) – all sub-categories of Mati-jnana – are considered wholly indirect. Shruta-jnana is also wholly indirect.
Direct Knowledge (Pratyaksha):
- Avadhi-jnana (Clairvoyance): Does not require the help of sensory organs or the mind.
- Manaḥparyaya-jnana (Telepathy): Does not require the help of sensory organs or the mind.
- Kevala-jnana (Omniscience): Does not require the help of sensory organs or the mind.

A Deeper Look at Mati-jnana and the Concept of "Darshan":

While Mati-jnana is generally classified as indirect due to its reliance on senses or the mind, the text introduces a nuance regarding its initial stages: Avagraha (perception), Iha (investigation), Avaya (comprehension), and Dharana (retention).

These four initial stages of Mati-jnana are considered partially direct and partially indirect (Kathanchit Pratyaksha, Kathanchit Paroksha).
Why partially direct? They are considered direct in the context of "Darshan" (intuition or direct apprehension of a substance). In the conventional world, these are accepted as direct.
Why partially indirect? They are still considered indirect from a purely spiritual, Karana-anuyoga perspective because they do involve the involvement of sensory organs or the mind.

The Role of Darshan (Intuition/Apprehension):

The text explains that the distinction between direct and indirect knowledge is fundamentally tied to the concept of "Darshan".

Pratyaksha (Direct): Knowledge that arises from the direct apprehension or "seeing" of a substance. It is "Atmanavalambita" – dependent on the soul. This "seeing" is when the soul's subtle aspects take the form of the object of knowledge.
Paroksha (Indirect): Knowledge that arises without this direct apprehension of the substance. It is "Atmanah Param" – beyond the soul's direct apprehension in this manner.

Types of Darshan:

Jainism identifies four types of Darshan, which are the foundation for the corresponding types of knowledge:

Chakshu-darshan: Direct apprehension through the eyes.
Achakshu-darshan: Direct apprehension through the other four senses (touch, taste, smell, hearing) or the mind.
Avadhi-darshan: Direct apprehension of material substances without senses or mind (clairvoyance).
Kevala-darshan: Direct apprehension of all substances without senses or mind (omniscience).

The text argues that Avagraha, Iha, Avaya, and Dharana occur in the presence of Chakshu-darshan or Achakshu-darshan, hence their direct aspect. Similarly, Avadhi-jnana occurs with Avadhi-darshan, and Kevala-jnana with Kevala-darshan. Even Manaḥparyaya-jnana is said to have a corresponding "Mansa Achakshu-darshan".

The Causality of Darshan and Jnana:

The text engages in a detailed philosophical discussion regarding the causal relationship between Darshan and Jnana:

It asserts that Darshan is the cause of Jnana. This is supported by scriptural statements and the acceptance of separate Darshanavarniya and Jnanavarniya karmas.
The text refutes the idea that Darshan and Jnana are merely sequential stages of the same quality (like "purva-paryaya" and "uttar-paryaya"). Instead, they are distinct qualities with a causal link.
The presence of both Upadana (material cause) and Nimitta (instrumental cause) is necessary for the origination of knowledge. Therefore, the presence of the appropriate Darshan is crucial at the time of knowledge generation.

Addressing Potential Contradictions:

The text addresses several questions and potential contradictions:

"Why are some forms of Mati-jnana indirect if they follow Darshan?" The answer is that while Darshan is the cause, the reliance on senses/mind for these specific knowledge types makes them indirect from the Karana-anuyoga perspective.
Can a soul have two "upayogas" (activities/functions) simultaneously? The text clarifies that while a soul cannot have two distinct activities of the same quality simultaneously, it can have activities of different qualities concurrently, as seen in the omniscience of a Kevali.
The relationship between senses, Darshan, and Jnana: Senses and mind can be instrumental causes for both Darshan and Jnana simultaneously. The absence of senses/mind in Avadhi and Kevala Jnana further supports their direct nature.
Memory (Smriti) and other indirect knowledge: Even Smriti, Pratyabhijna, Tarka, and Anumana arise with the presence of Darshan. However, they are considered indirect because they do not involve the direct apprehension of the meaning of the object in the same way as the initial stages of Mati-jnana or the higher forms of knowledge. For example, Smriti arises from a retentive state of Dharana, not necessarily a fresh apprehension of the object's essence.

Conclusion:

The text concludes by reiterating that knowledge dependent on senses or mind is indirect (Paroksha), while knowledge independent of them is direct (Pratyaksha). The initial stages of sensory knowledge (Avagraha, Iha, Avaya, Dharana) are considered partially direct due to their connection with Darshan, which is the direct apprehension of a substance. The higher forms of knowledge (Avadhi, Manaḥparyaya, Kevala) are wholly direct because they occur independently of any external aids, directly apprehending the substance through the soul's innate power. The underlying principle is that direct apprehension (Darshan) is the prerequisite for direct knowledge (Jnana).