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{{Hindu philosophy}}

{{ToBeEdited}}

''' Triputipratyaksavada ''', this term refers to [[Prabhākara|Prabhakara]]’s ''Theory of Knowledge'', more precisely to his '''Doctrine of Triple Perception'''.  

 

'''Triputipratyaksavada ''', this term refers to [[Prabhākara|Prabhakara]]’s ''Theory of Knowledge'', more precisely to his '''Doctrine of Triple Perception'''.  

Prabhakara advocates the theory of simultaneous revelation of knower, known and knowledge (''Triputipratyaksavada''). He holds the Nayayika view that the self is essentially unconscious but maintains that knowledge is self-luminous, which knowledge reveals the self as the subject and the known thing as the object simultaneously with itself. In every knowledge-situation the self is simultaneously revealed as the subject of that knowledge. The self is not self-luminous and requires knowledge for its manifestation, and is necessarily implied in every knowledge as the subject but it can never become an object; it is impossible to know the self as an object.<ref>{{cite book|title=A Critical Survey of Indian Philosophy|author=Chandradhar sharma|publisher=Motilal Banarsidass|page=234|url= http://books.google.co.in/books?id=Y3gQVd5WogsC&pg=PA234&lpg=PA234&dq=Triputipratyaksavada&source=bl&ots=eB6asrYcQO&sig=fX1YkkE7Wkr3YdosV9Uknz6lsO4&hl=en&sa=X&ei=jFjgU9DcG8bq8AXm-IHACQ&ved=0CBsQ6AEwAA#v=onepage&q=Triputipratyaksavada&f=false }}</ref> Prabhakara, whose work has been commented upon by [[Śālikanātha |Salikanatha]], as a thinker is more original than [[Kumārila Bhaṭṭa |Kumarila]]. Salikanatha’s commentary is known as ''Rjuvimalapancika''.<ref>{{cite book|title=The Basic Ways of Knowing|author=Govardhan P. Bhatt|publisher=Motilal Banarsidass|page=5|url= http://books.google.co.in/books?id=upIQgJhpmsIC&pg=PA5&lpg=PA5&dq=Triputipratyaksavada&source=bl&ots=FD56QhjDce&sig=wKUOBxLRp7LNeYcc6wukkv3-qTc&hl=en&sa=X&ei=jFjgU9DcG8bq8AXm-IHACQ&ved=0CCEQ6AEwAg#v=onepage&q=Triputipratyaksavada&f=false  }}</ref>

Prabhakara advocates the theory of simultaneous revelation of knower, known and knowledge (''Triputipratyaksavada''). He holds the Nayayika view that the self is essentially unconscious but maintains that knowledge is self-luminous, which knowledge reveals the self as the subject and the known thing as the object simultaneously with itself. In every knowledge-situation the self is simultaneously revealed as the subject of that knowledge. The self is not self-luminous and requires knowledge for its manifestation, and is necessarily implied in every knowledge as the subject but it can never become an object; it is impossible to know the self as an object.<ref>{{cite book|title=A Critical Survey of Indian Philosophy|author=Chandradhar sharma|publisher=Motilal Banarsidass|page=234|url= http://books.google.co.in/books?id=Y3gQVd5WogsC&pg=PA234&lpg=PA234&dq=Triputipratyaksavada&source=bl&ots=eB6asrYcQO&sig=fX1YkkE7Wkr3YdosV9Uknz6lsO4&hl=en&sa=X&ei=jFjgU9DcG8bq8AXm-IHACQ&ved=0CBsQ6AEwAA#v=onepage&q=Triputipratyaksavada&f=false }}</ref> Prabhakara, whose work has been commented upon by [[Śālikanātha |Salikanatha]], as a thinker is more original than [[Kumārila Bhaṭṭa |Kumarila]]. Salikanatha’s commentary is known as ''Rjuvimalapancika''.<ref>{{cite book|title=The Basic Ways of Knowing|author=Govardhan P. Bhatt|publisher=Motilal Banarsidass|page=5|url= http://books.google.co.in/books?id=upIQgJhpmsIC&pg=PA5&lpg=PA5&dq=Triputipratyaksavada&source=bl&ots=FD56QhjDce&sig=wKUOBxLRp7LNeYcc6wukkv3-qTc&hl=en&sa=X&ei=jFjgU9DcG8bq8AXm-IHACQ&ved=0CCEQ6AEwAg#v=onepage&q=Triputipratyaksavada&f=false  }}</ref>