Gems of Jainism

SR No.: 001803
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Academy of Philosophy
Publication Year: 2008
Total Pages: 142
Language: English
Classification: Book_English, Articles, & Religion
File Size: 8 MB

Page 44

Types of Knowledge (Jnana) in Jainism
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of self. Keval jnāna is possible only when all the jnāna obscuring karmas have been totally annihilated. It is independent of senses, can be only felt and cannot be described. This supreme and unlimited knwoeldge is possessed only by purified souls free from bondage like Arihants and Siddhas. Comments
1. Of the five types of knowledge the first two i.e. Mati & Sruta are knowledge through senses, symbols and signs, and therefore, according to Jainas, are indirect or mediate or paroksa knowledge. According to Nyaya darsana perception or sensuousthe soul does not get directly but though senses or words, and therefore they are indirect or mediate or paroksa. The other three i.e. Avadhi, Manah-paryaiya and keval are the direct or immediate or Pratyaksa knowledge.
2. “Again the first three types of knowledge i.e. Mati, Sruta and Avadhi are liable to error, while the last two can not be! wrong.” In fact the last two can be acquired by purified souls and therefore, there is no scope of error. Erroneous knowledge is charactertised by doubt (samasyā), mistake (Viprayaya) or the opposite of truth which is caused by carelessness or indifference. We, thus have five right and the three wrong ones totalling to eight kinds of knowledge.
3. In Jaina theory of knowledge we find that the Jainas have asserted the existence of an objective reality beyond and beside consciouness, apprehended by perception and understood by intelligence."16 The analysis of types of knowledge reveals the fact that in Jain theory of knowledge the attributes and relations of things are directly given in experience and are not the product of thought or imagination.
4. According to Jain theory of knowledge the relations between Pramā” (knowledge) and Praméya (object of knowledge), in case of a physical object is an external one. But it is different in case of self consciousness. The object of knowledge (jnéya) includes both self and not self. “As light reveals itself and others"7"