elf" regarding the object has
been removed. Inwardly this removal is determined by the
karma of the individual, outwardly it is determined by the presence
of the object of perception, light, the capacity of the sense
organs, and such other conditions. Contrary to the Buddhists
and many other Indian systems, the Jains denied the existence
of any nirvikalpa (indeterminate) stage preceding the final savikalpa
(determinate) stage of perception. There was a direct
revelation of objects from within and no indeterminate sense-materials
were necessary for the development of determinate
perceptions. We must contrast this with the Buddhists who
regarded that the first stage consisting of the presentation of
indeterminate sense materials was the only valid part of perception.
The determinate stage with them is the result of the application
of mental categories, such as imagination, memory, etc., and hence
does not truly represent the presentative part [Footnote ref 1].

Non-Perceptual Knowledge.

Non-perceptual knowledge (_parok@sa_) differs from pratyak@sa
in this, that it does not give us so vivid a picture of objects as the
latter. Since the Jains do not admit that the senses had any function
in determining the cognitions of the soul, the only distinction
they could draw between perception and other forms of knowledge
was that the knowledge of the former kind (perception) gave us
clearer features and characteristics of objects than the latter.
Parok@sa thus includes inference, recognition, implication, memory,
etc.; and this knowledge is decidedly less vivid than perception.

Regarding inference, the Jains hold that it is unnecessary to
have five propositions, such as: (1) "the hill is fiery," (2) "because
of smoke," (3) "wherever there is smoke there is fire, such as the
kitchen," (4) "this hill is smoky," (5) "therefore it is fiery," called
respectively _pratijna, hetu, drs@tanta, upanaya_ and _nigamana_, except
for the purpose of explicitness. It is only the first two
propositions which actually enter into the inferential process
(_Prameyakamalamarta@n@da,_ pp. 108, 109). When we make an

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[Footnote 1 _Prameyakamalamarta@n@da,_ pp. 8-11.]

186

inference we do not proceed through the five propositions as
above. They who know that the reason is inseparably connected
with the probandum either as coexistence (_sahabhava_) or as invariable
anteceden