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another, nor could they experience different lots; there would not be Brahmins, Kșa!riyas, l'ais yas and Śndras; insects, birds and snakes. All would be men and gods. We make equal both those who lead a blameable life, and those who, in this world, practise right conduct.
Thus unlike other systems of philosophy, Jainism asserts the doctrine of pluralistic realism. x
Theory of Knowledgemma
Like the thuory of soul, that of Knowledge is also distinctive of Jainis». The Jainas admit five kinds of knowledge viz., Mati śruta, Avadha Mananparāya and Kevala.
1. Nari is ordinary cognition obtained by normal means of sense-perceptions. We always have sense-perceptions or darśana prior to the rise of mati-jñāna.
2. Śruta or testimony is knowledge derived through signs, symbols, or words. while mati-jñāna gives us knowledge by acquaintance, this gives us knowledge by description.
3. Avadhi is direct knowledge of things even at a distance of time or space. It is knowledge by clairvoyance.
4. Mananparyāya is direct knowledge of the thoughts ef others as in telepathic knowledge of other minds.
5. Kévala or Perfect Knowledge, comprehends all substan ces and their various modifications. It is omniscience unlimited by time, space, or object. This knowledge, which is independent of the senses, which can only be felt and not described, is possible only for purified souls which are perfectly free from bondage.
* Vide Sutrakritanga, ii 7.48 and 51.
X Cf Bosanquet-" It is freely admitted that in cognition, the sell is universal. It goos out into a world which is beyond its om given being and what it meets there it holds in common with othor selyes, and in holding, it ceases to be a self-contained and repellant unit."
(Gifford Lectures, Second Sorios, Chap. II }
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