Outlines of Jainism

SR No.: 007012
Original Sutra Author: N/A
Author: S Gopalan
Publisher: Wiley Eastern Private Limited New Delhi
Publication Year: 1973
Total Pages: 216
Language: English
Classification: Book_English
File Size: 9 MB

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JAINISM
mind is indirect. This phase in the evolution of the Jaina theory of knowledge was characterized by its falling in line with the other schools of Indian philosophy, by considering sense-perception as giving pratyakşa-jñāna or direct knowledge 20 In terms of the Jaina usage — mati and śruta began to be called pratyakșa as they were possible through the operation of the sense organs. The TattvārthaSūtra refers to this as saṁvyavahārika-pratyakşa.21 Mohan Lal Mehta maintains that the third stage was influenced by the general tendency of Indian philosophy that regards sensory knowledge as direct. He points out that the later Jaina logicians and philosophers also took this view in the name of laukika-pratyakşa. The gist of the third stage, according to him is : Avadhi, manaḥparyāya and keyala-jñāna are really direct; śruta-jñāna is always indirect; mati-jñāna produced by the sense organs is really indirect but is regarded as direct for practical purposes; and mati-jñāna produced by the mind is always indirect.22
In conclusion we may add that the distinguishing feature of Jaina epistemology is that in its strictest sense there is one and only one type of immediate and real knowledge and that is kevala-jñāna. It is because of this that such a type of knowledge is also referred to as transcendental and extra-sensory perception. Since the function of the sense organs and the mind are considered to be positive obstructions to knowledge, avadhi-jñāna and manaḥparyāya-jñāna are referred to as direct perceptions only in a qualified sense, viz., as representing the progressive stages towards and as preparatory steps to direct knowledge, kevala-jñāna. Since the ultimate criterion of real knowledge is absence of obstruction and since one of the obstructive factors, the mind is found in avadhi and manahparyāya they are considered as not being capable of giving direct knowledge.
20 See Nandi-Sutra, 4 21 1. 9-12 22 See Outlines of Jaina Philosophy (Bangalore : Jain Mission Society, 1954),
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