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k in d s o f k n o w le d g e , t r u e o r f a l s e , vrtien r e a l i t y r e v e a l s
t r u e kn ow ledge i t i s c a l l e d Prama o r v a l i d k n o w le d g e .
S o u r c e s o f r i g h t kn ow ledge o r means o f c o g n i t i o n 1 a re
e s s e n t i a l f o r th e e s t a b lis h m e n t o f a v a l i d k n o w le d g e . In
t h i s p o i n t a lm ost a l l t h e t h in k e r s o f I n d ia n sy ste m s a re
d i f f e r e n t . Y et i t is in t e r e s t in g t h a t a l l th e s c h o o ls of
a b o u t p e r c e p t i o n o r P r a ty a k s a Pramana a s th e f i r s t and
fo r e m o s t o f a l l t h e P ra m a n a s.2 P e r c e p t i o n i s t h e p rim a r y
it i s u n iv e r s a lly r e c o g n is e d . P e r c e p t i o n i s m ost p o w e r fu l
among t h e means o f v a l i d k n o w le d g e , b e c a u s e i t g i v e s a
1 . m anadhlna m e y a s id d h ih , SDS, p . 2 3 5 .
laksanapram anabhyani h i v a s t u s i d a h i h , R g. Bha, p . 2 .
2 . p r a ty a k s a s y a pram anesu j y e s t h a t v a d i t i ,
« • * * *
VP, p . 6 .
148
6. System of lo g ic , p. 4, cf MTK, p. lu o.
7. Tne New Realism, pp. 00-67, Ib id .
8 . Problems of Philosophy, ch. XI, p. 72, Ibid.
150
maneh-paryaya and k e v e la .^
31* M.S . 1 .1 . 4 •
32 . satindriyarthasambandhe ya purusasya buddhirjayate ta t
pratyaksam, SB, 1 ,1 ,4 .
33 . SV, pp. 38-9.
34. saksat p r a t it ih pratyaksam meyamatrpramasu sa meyesvin-
dryayogatta dravya jatigunesu sa, Pp. V.125.
161
t h is p e c u lia r th eo ry .35
or a ttrib u te o f Buddhi. ^
Buddhi i s taken in the sense
41
o f both — actual agent o f knowing and means o f knowledge.
4 3 . MV, 5 .
44. GB, 5 .
45. JM, 5 .
165
th e d e fe c ts o f th e d e fin itio n th ey t r y to e x p la in th at
th e o b je c t s ly in g in th e ir cause in p a s t and f u t u r e
to I s v e r a 's p e rc e p tio n th e S a m k h y a s u t ra s t a t e s th at
- , 5x
e x is t e n c e of Isv a ra is not p ro v e d . ^
The S u t r a m e n t io n s o n l y P e r c e p t i o n a s one o f t h e t h r e e
v a lid fo r m s of k n o w le d g e . A c c o r d in g t o V y a s a d e v a th e
S h a s y a k a r a on t h e Y o g a s u t r a , t h e mode o f t h e in t e lle c t
53. Is w a r a s id d h e , SS, 1 .9 2 .
54. in d r iy a p r a n a lik a y a c i t t a s y a v a h y a v a s t up B r a g a t
✓ _ / _
ta d v is e y a h slm a n y a v i s e s a t m a n o a rth a sy a v is e s a v a d h a -
ran ap rad h an a v r t t i h p r a t y a k s o m pram anam , YB, 1 .7 .
169
72. PSa.Ch.I.
73. epare tu svrlaicsanamStragocaram nirvikaxpakamicc-
hanti, SD, p. 41.
179
n e c e s s a r y i n o d e s o f p e r c e p t u a l k n o w l e d g e . B y N i r v i k a l p a k a
t h e y m e a n t h a t c o g n i t i o n w n i c h s p o n t a n e o u s l y a r i s e s a t
yg
t h e f i r s t m o m e n t o f c o n t a c t b e t w e e n s e n s e a n d o b j e c t .1
I t i s a k n o w l e d g e o f t h e o b j e c t a s o n e i n d i v i d u a l w h o l e
o f g e n e r i c a n d s p e c i f i c a t t r i b u t e s . T h e r e i s n o
d i f f e r e n t i a t i o n b e t w e e n t h e u n i v e r s a l a n d t h e p a r t i c u l a r
t h a t a r e c o m b i n e d i n t h e b o d y o f t h e i n d i v i d u a l . H e n c e
t h e r e i s o n l y a n a p p r e h e n s i o n o f t h e i n d i v i d u a l a s a n
I n d e f i n i t e o b j e c t , b u t n o d e f i n i t e u n d e r s t a n d i n g o f i t
a s t h i s o r t h a t k i n d o f o b j e c t . ' ? N i r v i k a l p a k a p e r c e p
t i o n t h u s r e s e m b l e s t h e p e r c e p t i o n o f t h e c h i l d r e n a n d
d u m b p e r s o n s .
A c c o r d i n g t o N y a y a - V a i s s s i k a a n d P r a b h a k a r a
M i m a m s a o r d i n a r y p e r c e p t i o n i s o f t w o K i n d s , n a m e l y
N i r v i k a l p a k a a n d S a v i k a l p a k a , b o t h o f w h i c h a r e e q u a l l y
v a l i d a n d g r o u n d e d i n r e a l i t y . T h e y h o l d t h a t N i r v i k a l
p a k a i s n o t m e r e l y a c o g n i t i o n o f t h e b a r e p a r t i c u l a r
( s v a l a k s a n a ) s i n c e i t m a n i f e s t s t h e u n i v e r s a l a s w e l l .
I f t h e u n i v e r s a l i s n o t c o g n i s e d a t t h e N i r v i k a l p a k a
7 8 . a k s a s a n n i p a t a n a n t e r a m a i v i v i i c t a s a m a h y a v i s e s a
v i b h a g a m s a m m u g d h a v a s t u m a t r a g o c a r a m a l o c e h a j n a n a m ,
y S I ) , P .^ fO •
7 9 . s a m m u g d h a m v a s t u m a t r a n t u p r a g g r h n a n i f c a v i k a l p i t a m
t e t s a m a n y a v i s e s a b h y a m k a l p a y a n t i m a n i s i n a h ,
T K D , p . 2 7 .
184
op
to define Indeterminate and Determinate perception. * But
no such terms are found in the authoritative jSTamkhya
works. The word 'Alocana* has been used in the Samkhya-
karika. Vacaspati Misra interprets Alocanajnanam as
Determinate perception which does not discriminate the
two elements of an object namely the particular from the
universal. In the very definition of Drsta, the term
'Adhyavasaya* has been used. Adhyavasaya is defined by
Vacaspati Misra himself as the form of Determinate know
ledge. Vacaspati Misra admits that Alocana is Indeter
minate. bo far as we understand the sense of the defini
tion of 'Pratyaksa' as given by the Samkhyakarika, it is
always Determinate. Vacaspati Misra in his classification
include Indeterminate perception in the class of
perception but does not justify its possibility. If we go
through the explanation of the author of fuktidlplka. we
find that he explains 'Alocana' as equivalent to the form
of the object as seized by the sense-organ.
88. SD, p A 2 .
89. V.P. Ch.I.
90. Y.B., IV.9.
196
External
1
Mental Samany8- Jnana- Yogaja
(BShya) (Manasa ) laksana leksana
Q£
produced by m editation. Yogic p ercep tion produced by th e
powers o f mind i s u nlike sense p ercep tion .