________________
Jiva OR THE THEORY OF SOUL
95
False knowledge or perverted knowledge is of three kinds : Ajñāna of Mati, Śruta and Avadhi. Wrong knowledge is the result of wrong approach, attitude or discrimination. Wrong approach, attitude or discrimination. Wrong knowledge is caused owing to wrong belief. The sense of discrimination is necessary for right knowledge. Want of clarity in thinking is also responsible for wrong knowledge. Owing to wrong beliefs wrong qualities are attributed to things and the expression of views is bound to be more imaginary than real. One or more of these factors are responsible for wrong sensory knowledge, wrong scriptural knowledge and erroneous clairvoyance.
From another point of view, knowledge is divided into two classes : Pratyakşa (direct) and Parokșa (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 non-sense. Sense-organs have their seats in the 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 jñāna and Śruta jñāna fall under the category of indirect knowledge as they are derived through the mediation of the senses and the mind. The other three viz. Avadhi, Manahparyāya and Kevala are direct or immediate knowledge.
Jaina psychology recognises four stages in Mati jnāna viz. (1) Avagraha or perception. (2) ihā or speculation, (3) avāya or perceptual judgment, and (4) dhāraņā or retention. Avagraha creates an awarness and perception of any object. Awareness stirs the consciousness. It is indeterminate and cognises the general features of an object. Thā or speculation follows general awareness of an object; speculation or further inquiry advances towards a distinct awareness to grasp the distinctive characters, For instance, in sensation we simply hear a sound and do not know its nature. There we get a mere acquaintance of the sound.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
