Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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information not possible for the senses to acquire, can be received. In Kevala Darsana or perfect apprehension, there is cognition of everything in the three worlds existent in the present, the past and the future.
Jnana is of eight kinds: (1) Mati jnana (2) Sruta jnana (3) Avadhi jnana (4) Manah paryaya jnana (5) Kevala jnana (6) Kumati or Ajnana of Mati (7) Kusruta or Ajnana of Sruta and (8) Vibhangavadhi or Ajnana of Avadhi. The last three are false knowledge of the first three. Mati jnana is knowledge derived through the senses: it also includes knowledge that arises through the activity of the mind. Sruta jnana is knowledge derived from the scriptures, either by reading them or hearing when they are read. It is also the knowledge derived from application of mati jnana. It may be termed as verbal knowledge as distinguished from Mati jnana which is non-verbal. Bhadrabahu enumerates eight qualities of intellect which are necessary for scriptural knowledge. They are: desire of hearing, repeated questioning, attentive hearing, grasping, enquiry, conviction, retention and right action. Learning consists in competency to understand what is written. The distinction between the two consists in that in Mati jnana there is no external aid of a language or symbol while in the Sruta jnana, knowledge derived from the scriptures (or books or other means), does not stop with what is read or heard but develops into thought and action according to the competency of the person concerned.
The third kind of knowledge is Avadhi jnana which is clairvoyance. It is directly acquired by the soul without the aid of the senses or the mind. According to Jaina philosophy, the soul in its perfect purity has the inherent capacity to know all things, without reference to space or time. It is knowledge of things which have shape or form and is derived by intuition. Intuitions differ in scope and durability with different persons due to difference in their merits. One endowed with the highest type of Avadhi can intuit all things having form, In point of space; his intuition extends over a finite space. As regards time, it penetrates countless number of time cycles, both past and future. As regards modes, it can know finite number of them (things.)
Manah paryaya jnana is knowledge of the thoughts of others. It is called telepathy. It is limited to human beings, is due to merit, and is possessed by one having character (that is, a person who is a homeless ascetic). Pujyapada Devanandi defines the manas (mind), the object of it: "Due to its association with the manas (mind) of others is called manas and the paryaya (knowledge of that object) is manahparyaya. It is not Matijnana because the mind is only an inactive background and does not make any contribution (in such knowledge). It is exclusively due to the potency of destruction-cum-subsidence of jnanavarniya karma although it is designed by means of the manas of oneself or of another (on account of the association with it.)
Manah paryaya jnana is of two kinds: rijumati and vipulamati. The former refers to the thoughts and feelings of others or in one's own mind while the latter means knowledge of the thoughts and feelings of others whether present now or relating to the past or future time. The state of the soul on the destruction-cum-subsidence of the karmic veil covering telepathy is purity. The excellence of telepathy depends upon the extent of purity and absence from fall.
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