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Samvyavaharika Pratyaksha is what we have in every day life, and it includes Smrti or remembrance and samjna or pratyabhijna or recognition; Curita or tarka or induction based on observation; abhinibodha or anumana or deductive reasoning 5 Pramanamimamsa vrtti defines Samvyavabarika Pratyakosa as the act of satisfying a desire to cognise. Pratyaksha is sakala or all inclusive in the case of Kevalin's knowledge and vikala or deficient in other cases. Matijnana, is knowledge by means of the ind. riyas or the senses and mind. But is called anindriya, so that it can be distinguished from the senses.
knowledge to which no notion of temporal relations can attach. The importance of Samavayanga is like this: whila Kakuda Katyayana identified the concept of mind with concrete things Mahavira did not. Secondly, while Mahavira conceived a plurality of substances he dismissed the notion of a single universal soul.
Jainism offers us an empirical classification of things in the universe and takes its stand on the relativity of knowledge when it says that the relation of the objects within the world are not fixed or independent but are the results of the interpretation. The present day programme of the Anglo-American analytic philosophers to reconstruct a precise philosophical language is already forseen by the Jains when they maintained that reality and meaning are inseparable. 3 The Jainas begin their analysis of the process of knowledge by providing a set of means of cognition. They admit five kinds of valid kno. wledge. They are : -(1) Matijnana (2) Sruti jnana (3) Avadhi jnana (4) Manah Paryaya jnana (5) Kevala jnana. Mati Jnana
Matijnana is ordinary cogni. tion obtained by normal means of sense perception. Perception or darsana is of two kinds : (1) Samvyavabarika Pratyaksha and (2) Paramarthika Pratyaksha. 4
Sruti Jnana
Srutajnana is knowledge derived through signs, symbols or words. While matijnana gives us knowledge by acquaintance, srutajna na gives us knowledge by description. Sruta jnana is of four kinds, namely, labdhi or association, bhavana or attention, upayoga or understanding and naya or aspects of the meaning of things.6 Avadhi Jnana
Avadhi jnana is acquired by the senses and mind of things even at a distance of time or space. Manahparyaya Jnana
It is the knowledge of tho
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| SR No. | 524503 |
| Book Title | Tulsi Prajna 1975 07 |
| Original Sutra Author | N/A |
| Author | Mahavir Gelada |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1975 |
| Total Pages | 116 |
| Language | Hindi |
| Classification | Magazine, India_Tulsi Prajna, & India |
| File Size | 7 MB |