Religion and Philosophy of the Jainas

SR No.: 001190
Original Sutra Author: N/A
Author: Virchand R Gandhi
Publisher: Jain International Ahmedabad
Publication Year: 1993
Total Pages: 266
Language: English
Classification: Book_English, Philosophy, Ethics, & Principle
File Size: 13 MB

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RELIGION AND PHILOSOPHY OF THE JAINAS
third way in which the last stage of the process of matijñāna manifests itself is that the thing (the thing newly known) can be remembered; it is memory. Memory, as a faculty, is the last result of the activities which are classed under matijnana or the first form of knowledge.
All except the first stage of these five stages of the process are the activities of the mind (manasy.
The obscuring karma being removed, the quality of the soul called memory is able to manifest itself.
Any activity of the individual which iessens the capacity of the organs of sensation or of the mind to pass through any of these stages, is knowledge obscuring karma, and each person mrlust discover these karmas or activities for himself, otherwise he does not know what the karmas are, simply to tell him that there are knowledge obscuring karmas is to tell him nothing.
The names of the above mentioned stages are : 1. Vyanjana-avagraha 2. Artha-avagraha 3. Ihā 4. Avāya 5. Dhāraņā
Throughout the whole process, the working of the matijñāna is dependent upon the interpretive faculty, either of the words of a language, or of the actions of the hands and body, etc. There are two kinds of matijñāna, one which is based and one which is not based on this interpretive faculty. Five Subdivisions of Knowledge-obscuring Karma
Class 1. has been called knowledge obscuring karma or janavaraniya karma. And as there are five forms of knowledge, as already mentioned, so there are five subdivisions of this Class I, namely, karma which obscures either the matijnāna, the Śrutajmana, the avadhi, the manah-paryavajñāna, or the kevalajñāna,
Subdivision the Ist is that karma which obscures the first form of knowledge (matijñāna).
Subdivision the 2nd is that karma which obscures the second form of knowledge (śrutajñāna). Śrutajñana is knowl