sentation of objective facts in experience. True
knowledge therefore is that which gives such a correct and faithful
representation of its object as is never afterwards found to be
contradicted. Thus knowledge when imparted directly in association
with the organs in sense-perception is very clear, vivid, and
distinct, and is called perceptional (_pratyak@sa_); when attained
otherwise the knowledge is not so clear and vivid and is then
called non-perceptional (_parok@sa_ [Footnote ref 2]).

Theory of Perception.

The main difference of the Jains from the Buddhists in the
theory of perception lies, as we have already seen, in this, that the
Jains think that perception (_pratyak@sa_) reveals to us the external
objects just as they are with most of their diverse characteristics of
colour, form, etc., and also in this, that knowledge arises in the soul

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[Footnote 1: Illusion consists in attributing such spatial, temporal or
other kinds of relations to the objects of our judgment as do not actually
exist, but the objects themselves actually exist in other relations. When
I mistake the rope for the snake, the snake actually exists though its
relationing with the "this" as "this is a snake" does not exist, for the
snake is not the rope. This illusion is thus called
_satkhyati_ or misrelationing of existents (_sat_)].

[Footnote 2: See _Jaina-tarka-varttika_ of Siddhasena, ch. I., and v@rtti
by S'antyacarya, Prama@nanayatattvalokala@mkara, ch. I.,
_Pariksa-mukha-sutra-v@rtti,_ ch. I.]

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from within it as if by removing a veil which had been covering it
before. Objects are also not mere forms of knowledge (as the Vijnanavadin
Buddhist thinks) but are actually existing. Knowledge
of external objects by perception is gained through the senses.
The exterior physical sense such as the eye must be distinguished
from the invisible faculty or power of vision of the soul, which
alone deserves the name of sense. We have five such cognitive
senses. But the Jains think that since by our experience we are
only aware of five kinds of sense knowledge corresponding to the
five senses, it is better to say that it is the "self" which gains
of itself those different kinds of sense-knowledge in association with
those exterior senses as if by removal of a covering, on account
of the existence of which the knowledge could not reveal itself
before. The process of external