Handbook of Jainology

SR No.: 001346
Original Sutra Author: N/A
Author: Bhuvanbhanusuri
Publisher: Divya Darshan Trust
Publication Year: 2006
Total Pages: 288
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 15 MB

Page 269

Pramana
obtained by the soul without the help of the senses. This kind of knowledge is inborn in Gods and in the inhabitants of hell but in human beings and in animals and birds it appears as a result of spiritual endeavours. Therefore, (1) Bhava prathyayik (2) Guna prathyayik. By means of this the jiva can directly see objects which have form but which exist in great distances or time. Avadhijnan is of 6 kinds such as Prathipathi, Aprathipathi. That Avadhijnan which is lost is Prathipathi. That which remains firm is aprathipathi. That which can accompany the jiva even away from the place of origin is callea Anugami and that which cannot go thus is called Ananugami. That which goes on increasing is called Vardhaman. That which goes on decreasing is called Hiyaman.
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(4) Manah paryayjnan: The jivas that live in the Dhaidweep (Manavlok) that is the Samjni panchendriya jivas, for the sake of contemplation receive into the mind something from Manovarganas to know them directly. This activity is carried out by Manahparyay jnan. Only great munis and maharshis who are spiritually aware can possess this power. This is of 2 kinds : (1) Rujumathi (2) Vipulamathi. The Rujumathi mind sees things from the ordinary point of view. For e.g. "This man is thinking of a pot". The Vipulamathi type of mind attains knowledge from a special point of view. For e.g. "He is thinking of certain pots made in some city at some time by somebody".
(5) Kevalinan: Kevaljnan enables a jiva to see directly all substances, all modifications etc. in the whole universe, in the three phases of time. Nothing in this universe situated anywhere at anytime is unseen by the Kevaljnani. He knows everything. Kevaljnan appears in a jiva when he has ascended through the stages like absolute Sarvavirathi, Charitra, Apramaththa, Apoorvakarana etc. when he has destroyed the Mohaniyakarma by means of shukladhyan and when he has destroyed totally all the Karmas like Jnanavaran, Darshanavaran, Antaray etc. No new knowledge comes into the soul from outside. It is present in the souls. But it is covered. To the extent that the cover is removed, the soul's knowledge increases. As know