Basic Principles Of Jainism

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

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From another point of view, knowledge is divided into two classes: Pratyaksa (direct) and Paroksa (indirect). The difference between the two kinds of knowledge is due to the difference between the media through which it is derived. Knowledge derived through the senses and the mind is indirect knowledge. According to Jaina thinkers, mind is anindriya or no-sense. Sense-organs have their seats in different parts of the body while the mind has no connection with the body. It is an internal organ of cognition and helps the Self to comprehend states like pleasure and pain. Accordingly Mati jnana and Sruta jnana fall under the category of indirect knowledge and the other three viz., Avadhi, Manahparyaya and Kevala are direct or immediate knowledge.
Jaina psychology recognizes four stages in Mati jnana viz. (1) Avagraha or perception. (2) iha or speculation, (3) avaya or perceptual judgment, and (4) dharana or retention. Avagraha creates an awareness and perception of any object. Awareness stirs the consciousness. It is indeterminate and cognizes the general features of an object. Iha speculation follows general awareness of an object; speculation or further inquiry advances towards a distinct awareness to grasp the distinctive character of the object. For instance, in sensation we simply hear a sound and do not know its nature. There we get a mere acquaintance of the sound.
In speculation we are able to cognize the nature of the sound to a great extent. Sensation cognize only a part of the object, while speculation cognizes the rest and strives for the determination of the specific feature. Speculation is striving for a specific determination of an object that has already been cognized by sensation. The mental state that strives for the ascertainment of the truth on the ground of reason, that tends to accept the true and reject the false, is speculation. Avaya or perceptual judgment consists in the ascertainment of the right and exclusion of the wrong. It is a determination of the existent qualities and exclusion of the nonexistent qualities. Dharana or retention follows the perceptual judgment as it consists in the consolidation of that perception for a certain length of time. It is not by any means the condition recollection. From what has been said about the nature of retention, it is obvious that the Jaina psychology considers memory to be a species of cognition. Memory is the power of retaining and reproducing mental or sensory impression. The image is the image of what was experienced in the past. It is part of Mati jnana.
Jain Scriptures
Here is brief introduction to scriptures that are traditionally called sruta. Svetambara and Digambara traditions accept different sets of texts that contain the teachings of Tirthankara Mahavira as genuine scriptures available now.
Svetambara tradition accepts 11 Anga Agamas and all Anga bahya Sutra. The Anga Agamas
are:
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