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senses and which can only be felt and not described, is possible only for purified souls free from bondage."
Indirect perceptions (Paroksha Pramäna)
The knowledge that is impure, of others, and not of the self is called indirect perception. Here we take the help of external means like the five senses and the mind.
Sensory knowledge (Mati-jnän)
This knowledge is gained through the senses and/or mind. Reflection on what has been perceived, reasoning, questioning, searching, understanding, and judging are the varieties of sensory knowledge. It can also be classified as remembrance, recognition, induction, and deduction.
Remembrance (Smaran)
Recognition (Pratyabhijna)
Induction (Tarka)
⚫ Deduction (Anumäna)
Scripture knowledge (Shruta-jnän) -
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This knowledge refers to conceptualization through language. It is obtained by studying the scriptures and listening to the discourses. Scripture knowledge (Ägam Knowledge) consists of comprehension of meaning of words that are heard or derived from the senses and the mind. This knowledge is authoritative.
Pramäna (Valid Knowledge) - Summary
Pramana is capable of making us accept the agreeable things and discard the disagreeable ones; it is but knowledge. The object of valid knowledge according to Jains is always a unity of a number of aspects or characteristic, such as general and the particular, the existent and the nonexistent, etc.
Valid knowledge or 'pure knowledge' is the total or partial destruction of ignorance. The fruit of Pramäna is of two sorts: direct and indirect. Direct fruit of all Pramäna is the annihilation of ignorance. As regards the indirect fruit of pure knowledge is indifference. It is also said that, the immediate effect of Pramäna is the removal of ignorance; the mediate effect of absolute knowledge is bliss and equanimity, while that of ordinary practical knowledge is the facility to select or reject.
The subject of all forms of valid knowledge is the self, as known by direct knowledge. The spirit (soul or Jiva) is the knower, doer and enjoyer, illumines self and others, undergoes changes of condition, is realized only in self-consciousness, and is different from the earth, etc. The soul, as described in Jainism, is permanent but undergoes changes of condition.
With reference to theistic approaches, Jainism believes in soul and its liberation. Moreover, it accepts and agrees to the fact that no liberation is possible without the true knowledge of reality; and logic or Pramäna is the aid to such knowledge. What is theistic behind the logic is its use and purpose. This is neither an intellectual exercise nor a game of arguments to refute, but to know and sharpen understanding for spiritual progress.
On account of its knowledge, the soul is different from inert substances. As the cover over it goes on decreasing, its knowledge goes on increasing and showing itself. Like a mirror that reflects everything, the soul can know anything that can be known. If there is no cover at all, it is natural that it can know all things. It is illogical to say that we can know only up to this extent, not more than this. Therefore, a Keval-jnäni knows everything directly.
Only he who possesses this kind of knowledge can expound sound doctrines and only he is the supreme spiritual well-wisher. After that, even those who act according to his commands are well-wishers. For great Ganadhars, Ägams are the Pramänas, source of true knowledge.
JAIN PHILOSOPHY AND PRACTICE - 2
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