Verse 1.11 - Parokṣa (indirect knowledge )

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.11:

आद्ये परोक्षम् ॥ १.११ ॥

ādye parokṣam || 1.11 ||

The first two kinds of knowledge are indirect (parokṣa) knowledge (jñāna). (11)

Hindi Anvayarth:

अन्वयार्थ: [आद्ये] प्रारम्भ के दो अर्थात् मतिज्ञान और श्रुतज्ञान [परोक्षम्] परोक्ष प्रमाण हैं।

Anvayartha: [adye] prarambha ke do arthat matijnana aura shrutajnana [paroksham] paroksha pramana haim |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The five kinds of knowledge are included in the two pramāṇa. Still the two pramāṇa may be considered in other ways like direct (pratyakṣa) and inference (anumāna). This sūtra is intended to dispel such a view.

‘Ādi’ means the first; ‘ādya’ means that which arises from the first. How can two be considered first? It is by the real and the figurative points of view. Sensory knowledge (matijñāna) is the first from the real point of view. Being next to it, scriptural knowledge (śrutajñāna) is also considered the first, figuratively. By the use of the dual number, the secondary one is also taken. These two are indirect (parokṣa) pramāṇa or knowledge (jñāna).

How are these indirect? These are dependent on ‘others’. It is mentioned later that sensory knowledge is acquired through the senses and the mind, and that scriptural knowledge is acquired through the mind. ‘Others’ means the senses, the mind, the light, the teaching, and such other external causes. On the destruction-cum-subsidence (kṣayopaśama) of the concerned karmas, sensory knowledge and scriptural knowledge arise in the soul through the senses, the mind, and other external causes. Hence these two kinds of knowledge are called indirect (parokṣa). Analogy, verbal testimony, etc., are included in these.