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COMPENDIUM OF JAINISM
peaceful and free from disturbance of worries and anxieties, Besides, there must be regularity and punctuality. v) vinaya. Humility, reverential attitude towards the scriptures and an inquisitive approach to the subject approach are to be cultivated to develop our devotion to learning. Vi) sopadhāna is propriety of conduct and behaviour. While studying we do come across difficult words and expressions, inexplicable ideas and thoughts. The mind must be receptive and responsive. One sould not draw impatient or hasty conclusions which might lead to improper behaviour. vii) bahumāna. Zeel in the mastery of the subject under study is also essential to sustain interest and continuity. viii) aninhava. There should be no concealment of knowledge or its sources. The student must keep an open mind and attitude so that narrow considerations do not shut him out from fullness of knowledge
Thus right knowledge can be acquired by pursuit with devotion by reading sacred scriptures understanding their full meaning and significance in proper time and with punctuality, imbued with zeal, proper behaviour and open mind. 20
In conclusion, we may add that the distinguishing feature of Jaina epistemology (i. e. theory of knowledge) is that in the strictest sense, there is one and only one type of immediate and real knowledge and that is Kevala Jñana. It is because of this that such type of knowledge is also referred to as transcendental and extra-sensory perception. Since the function of the sense organs and the mind are considered to be positive obstructions to knowledge, avadhi-jñāna and manaḥparyāya-jñana are referred to as direct perceptions only in a qualified sense viz., as representing the progressive stages towards and as preparatory steps to direct knowledge, kevala-jñāna. Since the ultimate criterion of real kdowledge is absence of obstruction and since one of the obstructive factors, the mind is found in avadhi and manahparyāya, they are considered as not being capable of giving direct knowledge.21
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