Jain Journal 1999 10

SR No.: 520136
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1999
Total Pages: 66
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 12

KUMAR: THEORY OF KNOWLEDGE
Division of Knowledge
Knowledge is the essence of soul. Knowledge as a concept is fundamentally divided into two categories by the Jainas-a) parokṣa or Indirect b) a parokṣa or Pratyakṣa or direct. Aparoksa is dealt with the general perception, while the parokṣa is taken as supernatural perception. The basic difference between these two categories of knowledge is that the former is cognised with the help of senses, while the latter is cognised without any help of senses. It is directly percived by soul.
The above two types of knowledge by the Jainas are the result of an assimilation or a synthesis or an adoption of requisite thoughts scattered here and there. No doubt, the two types of knowledge have been established by passing through various phases. Sometimes it stresses on the Agamik conception and sometimes it faced the logical crisis of that very period. Needless to say, that the Jainas survive and sustain their view points about suffixing the concept of knowledge as original and moderate. In due course, there have been several types of changes. The Jainas have always anchored on their prime division of knowledge and it is based on the fivefold divisions of knowledge.
Historical Background of the Division of Knowledge
Fundamentally categorisation of knowledge by the Jaina logicians is based on stray idea of knowledge found in the Agamās. Of course, these ideas are pure and unalloyed, it becomes a huge tree with single unit having different branches. Before going to explain the contribution of the Jaina logicians for enriching the branch of Jaina Nyaya, I would like to add that the division of knowledge varies between its fivefold and twofold forms.
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The voluminous workers presented by different Jaina logicians have enormous repute to define the historical progress of Jaina logic and Nyāya. Umāsvāti (179-243 A.D.); Jinabhadra (6th-7th cent. A.D.); Akalanka (620-680 A.D. CC); Manikyanandin (663-679 A.D.); Vädidevasūri (1117-1169 A.D.); Sidhasena (V. 625) all are stalwarts and have historical importance for their classical works in the field of Jaina Nyaya.
For the first time we have seen a twofold systematic divisions of knowledge in the Niryuktis.21 It has been supposed for a very long
21. Brhatakalpaniryukti, 4. 3, 24-25.