$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 100

PHILOSOPHY
B12 - Anekantaväda II - Pramäna, Naya and Syädväda
Clairvoyance (Avadhi Jnän): Clairvoyance refers to knowledge of things that are out of the range of senses. Here the soul can perceive knowledge of a substance with a form (Rupi Padärtha), which exists at great distance or time. In celestial and infernal souls, this knowledge is present since birth. In human and animal, this knowledge can be obtained as a result of spiritual endeavors. Telepathy (Manah-paryäva Jnän): In this type of knowledge, the human soul has a capacity to comprehend others' thoughts.
Great saints who have achieved a high level of spiritual progress can possess this knowledge. Perfect Perception Knowledge (Sakal Päramärthika): The Omniscient knowledge is called the Perfect Perception Knowledge. Omniscient Bhagawan having Keval-jnän (Sakal Päramärthika)knows about all substances in the universe, and all of their modes of past, present and future at a given time. When a soul in his quest for purity destroys all four destructive (Ghäti) karma at the 13th stage of the spiritual ladder, it obtains this omniscient knowledge. This is perfect knowledge and stays with the soul forever. About Keval-jnän', Dr. Radhakrishnan writes: "It is omniscience unlimited by space, time or object. To the perfect consciousness, the whole reality is obvious. This knowledge, which is independent of the senses and which can only be felt and not described, is possible only for purified souls free
from bondage." Paroksha Pramana (Indirect Knowledge)
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. So, the partial knowledge obtained with someone else's help is called the indirect knowledge (Paroksha Pramana). 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): This knowledge refers to conceptualization through language. It is obtained by studying the scriptures and listening to the discourses. Scripture knowledge (Agam Knowledge) consists of comprehension of meaning of words that are heard or derived from the senses and the mind. This
knowledge is authoritative. 04 Summary of Pramana Pramäna 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 Pramana is of two sorts: direct and indirect. Direct fruit of all Pramana is the annihilation of ignorance. As regards the indirect fruit of pure knowledge is indifference. It is also said that, the immediate effect of Pramana 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.
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Compendium of Jainism - 2015