Section II
II.1. This (Pramana)
is of two kinds.
II.2. As it is of two
varieties, Pratyaksa and another (viz.
Paroksa).
II.3. (The knowledge)
which is clear is Pratyaksa.
II.4. Clearness means
illumination without any other intermediate knowledge or illumination in
details.
II.5. (The knowledge)
which is partially clear and arises from Indriya
(the senses) and Anindriya (the mind) is
Sanvyavaharika Pratyaksa.
II.6.
The object and light is not the instrument (of
Pratyaksa knowledge) as the same are capable
of being ascertained as in the case of darkness.
II.7.
That (is established) from universal
affirmative and universal negative propositions like the knowledge of
mosquito on a hair and like the knowledge of animals which see during the
night.
II.8. Though it (i.e.
knowledge) is not caused by it (i.e. the object), it (i.e. knowledge)
illumines it (i.e. the object) like a lamp.
II.9. Surely (Pratyaksa
knowledge) always illumines objects according to its power
characterised by the mitigation of its
hindrances.
II.10. There will be
non-application in the case of senses etc. if you accept the cause as the
thing perceived.
II.11.
Mukhya or supreme (Pratyaksa)
is clear in every respect, has no dependence on any sense and arises after
destruction of all obstructions by perfection of
Samagri (Dravya,
Ksetra, Kala and
Bhava).
II.12. Obstruction may
arise in the case of a knowledge which is
caused by senses and which has hindrances.
