Gandharwad

SR No.: 011044
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha
Publication Year: 1942
Total Pages: 579
Language: English
Classification: Book_English
File Size: 63 MB

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3. Avadhi is direct knowledge of things even at a distance of time or space. It is knowledge by clairvoyance.
4. Manāhparyāya is direct knowledge of the thoughts of others as in telepathic knowledge of other minds.
5. Kevala or Perfect knowledge, comprehends all substances 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.
The first three kinds of knowledge are liable to error, while the last two cannot be wrong.
Knowledge is pratyakṣa or direct when it is immediate, and paroksa or indirect when it is mediated by some other kind of knowledge. Of the five kinds of knowledge, mati and s'ruti are parokșa and the rest pratyakşa.
Cetanā or consciousness is the essence of jîva and the two manifestations of cctana are perception (durs'ana ) and intelligence (jñāna ). In dars'na the details are not perceived while in jñāna they are. The former is simple apprehension, the latter conceptual knowledge.
The relation between knowledge and its object is an external one with regard to physical objects, though it is not so with regard to self-consciousness. The consciousness of the jîva is ever active and this activity reveals its own nature as well as that of the object. Jneya or object of knowledge includes self and non-self. Like light, jñāna reveals itself and other objects. The Nyāya-Vais'esika theory that knowledge reveals only external relations but not itself is rejected by the Jainas. In knowing any object, the self knows itself simultaneously. Knowledge is always apportioned by the self, according to them, and the question as to how consciousness can reveal the unconscious object is dismissed by them as absurd, since it is the nature of knowledge that reveals objects.