Study of Jainism

SR No.: 001748
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Prakrit Bharti Academy
Publication Year: 1988
Total Pages: 252
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 13 MB

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Study of Jainism
This anaylsis of dharana as retention and condition of recollection has been worked out in greater detail with reference to the psychological analysis by later Jaina scholars like Umasvati, Akalanka, Hēmacandra and Vadideva. This analysis is a later development with reference to the logical and psychological analysis presented by other scholars in the Vedic tradition. In this sense it would be apter to say that Jaina Logic and epistemology are later developments as a consequence of its interaction between the different scholars of Indian Philosophy.
However, the analysis of the perceptual experience shows that the concrete psychosis involves four factors: 1) Reception of stimulation as expressed in the sensational stage 2) A: integration of the stimulations as we find in iha. 3) Perceptual judgement which is yet unverbalised. 4) Retention of the impressions received and organised so far, as expressed in dharaña. Dharana is a condition of recollection also.
Other sources of knowledge implied in the srutajnana like smsti and pratyabhijna (recognition) have been recognised as valid sources of knowledge. Anumana (inference) has been recognised as a valid source of knowledge. Among the Jaina logicians, Bhadrabahu seems to be in favour of ten membered syllogisms. The Āvas yaka Niryukti describes the ten propositions constituting a syllagism.
Now we come to the study of the direct experience of pratyakşa Jñana mentioned by the Jainas. This is paramarthika pratyakşa which we may call as para-normal experience, and in the case of highest experience it is 'super-normal' experience. In the case of the Nijapratyakşa, the self gets the experience directly when the
il of karma obscuring knowledge is removed. This was called pratyakșa. It is of two kinds. 1) Vikala which is imperfect and incomplete and 2) Sakala which is complete and perfect. Vikala is divided into two types: 1) Avadhi (Clairvoyance) and
Manahparyaya (telepathy). Perfect transcendental perception is omniscience. It is kēvala. This is the stage of super-normal perception. It should be necessary to analysis the three forms of pratyakşa that we have just mentioned : 1) Avadhi 2) Manahparyaya and 3) Kévala.