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

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

Page 154

CONDUCT
C06 - Panchächär: Five Codes of Conduct
Mati-Jnän, Shruta-Jnän, Avadhi-Jnän, Manah-Paryäva-Jnän and Keval-Jnän are the five categories of the Jnän. Indirect knowledge or Paroksha Jnän:
Mati Jnän and Shruta Jnän: Mati means intelligence. The knowledge acquired by using intellect or by exercising the mind is therefore called Mati-inän. Shru means to hear. By implication, it also covers reading, writing, and learning. Therefore, Shruta-Jnäna means the knowledge gained by listening, reading, and studying. These two categories thus deal with knowledge that can be gained by the use of the senses and mind. Since the mind is considered the intangible sense, these categories of knowledge are termed as sensed-based knowledge or Indriyadhin Jnän. Knowledge of different arts and sciences fall within these categories. Since the use of senses does not directly involve the soul, Jainism considers these two categories as indirect knowledge or Paroksha-jnän. This type of
knowledge is subject to destruction and does not last forever. Direct Knowledge or Pratyaksha Jnän: The other three categories are not sense-based. They arise by virtue of spiritual development and are called direct knowledge, or Pratyaksha-Jnän. They are extra-sensory (can be experienced without exercising the senses.)
Avadhi Jnän: Avadhi-jnän pertains to the knowledge of tangible aspects. The term Avadhi denotes certain limitations. Avadhi-jnän therefore means knowledge of tangible aspects beyond sensory perception, subject to the limitations of time and space. For instance, a person may gain capability to know by extra-sensory perception, what had happened, or what is going to happen during a specified period. Such a period may be of a few hours, a few days, a few years, or even a few lives. On the other hand, a person may gain capability to know what is happening within a specified distance. Avadhi-jnän thus prevails within defined time and space. This capability is not infinite nor everlasting. Manah-Paryäva Jnän: Manah means the mind and Paryaya means the changing state of an object. This category therefore denotes the capability to understand the thinking process and mental attitudes of others. It pertains only to intangible aspects. This capability also is not infinite and its operation is subject to limitations. It consists of two types: Rujumati and Vipulmati. The former can disappear, while the latter stays with the soul until it attains Keval-jnän. Keval Jnän: Keval means only as well as pure. In the former sense, Keval-jnän means exclusive prevalence of knowledge only and nothing else. In the latter sense, it is pure, untainted knowledge. Either of these interpretations enables it to operate without any limitations. The person attaining this knowledge gets infinite capability to know everything, tangible or intangible, and in the past, present and future. This knowledge is therefore termed as true enlightenment. In addition, a person with such knowledge is known as omniscient or Sarvajna. Keval-inän is indestructible. Once keval-jnän is attained, it stays with the soul forever.
Page 154 of 398
Compendium of Jainism - 2015