Volume II, Issue V, May 2026
Volume-II, Issue-V, May, 2026 |
Received: 27.04.2026 | Accepted: 07.05.2026 | ||
Published Online: 31.05.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.issue.05W.471 | |||
প্রত্যক্ষ
জ্ঞান ও মতি জ্ঞান: ‘তর্কসংগ্রহ' ও ‘তত্ত্বার্থধিগমসূত্র' অবলম্বনে
একটি দার্শনিক আলোচনা
দীপকুমার
মণ্ডল,
ছাত্র, বর্ধমান বিশ্ববিদ্যালয়, পশ্চিমবঙ্গ, ভারত
ঝিলিক
বক্সী,
ছাত্রী, বর্ধমান বিশ্ববিদ্যালয়, পশ্চিমবঙ্গ, ভারত |
Perceptual Knowledge and Mati Knowledge: A
Philosophical Discussion Based on the Tarkasaṃgraha and the Tattvārthādhigama Sūtra
Dipkumar Mondal, Student, The University of
Burdwan, West Bengal, India
Jhilik Boxi, Student, The University of
Burdwan, West Bengal, India | ||
ABSTRACT | ||
Epistemology constitutes the
foundational root of the majestic tree of philosophy; it is the domain wherein
the intricacies of knowledge are examined. Among the various classifications of
knowledge, perceptual knowledge (pratyaksha) stands as a primary form. Through
perceptual knowledge, we apprehend objects directly via sensory experience. As
it is derived from immediate experience, this form of knowledge provides
essential clarity to other epistemic domains. In Indian philosophy, there is a
consensus among all schools regarding the acceptance of perceptual knowledge.
However, there is no lack of divergence regarding the determination of its true
nature. The Nyaya school, the preeminent logical tradition of Indian
philosophy, demonstrates profound intellectual rigor in defining the nature of
perception. It offers innovative arguments, such as conceptualizing the mind
(manas) as an internal sense organ, analyzing the multifaceted relationships
between senses and objects, and establishing detailed classifications of
perception. Conversely, Jaina philosophy—though not exclusively categorized by
its logical methodology—exhibits an equally sophisticated and subtle analytical
approach to perception. Its methodology—ranging from the exclusion of the mind
from the strictly sensory apparatus, to the differentiation between the
perception of ordinary individuals and realized beings (siddhas), and the
delineation of various levels of perceptual knowledge—is in no way inferior to
that of the Nyaya school. While this discussion focuses specifically on
'matijnana'—the ordinary perceptual knowledge within the Jaina tradition—we
have attempted to provide a comparative analysis of the nature and
classification of perceptual knowledge, drawing from the seminal Nyaya text
'Tarkasamgraha' and the authoritative Jaina scripture 'Tattvarthadhigamasutra'.
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