Doctrines of Jainism

Author(s): Vallabhsuri Smarak Nidhi
Publisher: Vallabhsuri Smarak Nidhi Godiji Jain Derasar Mumbai

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The Doctrines of the Jainas
derived from the study of the scriptures; (3) direct knowledge of matter in various degrees with reference to subject-matter, time, space, and quality of the object known; (4) direct knowledge of the thoughts of others, simple or complex and (5) perfect knowledge. It should be noted here that the Buddhists recognise right knowledge (sammanana) as one of the additional factors in the noble eightfold path. Obstruction to knowledge is five-fold: (a) obstruction to knowledge derived from sacred books (sutra) ; (b) obstruction to perception (abhinibodhika); obstruction to supernatural knowledge (avadhijnana),1 knowledge of the thoughts of others (manahparyava) and the highest and unlimated knowledge (kevala).2
The first kind of knowledge corresponds to the Buddhist sutamayapanna; the second kind to cintamayapanna, the third kind to vilokana; the fourth kind to ceto pariyayanana and the fifth kind to sabbannuta or omniscience consisting in three faculities : of reviewing and recalling to mind all past existences with details, of seeing the destiny of other beings according to their deeds and of being conscious of the final destruction of sins.3
Kevala means that which is limited by the object, that which is sufficient to survey the field of observation.4
1.
Knowledge of the distant non-sensible in time or space possessed by divine and internal souls. Antavantajnana in Buddhism (Anguttara, IV, p. 428) is evidently the same term as Jaina Avadhijnana which is knowledge co-extensive with the object rather than supernatural knowledge (antavantena nanena antavantam lokam janam passam). Vide Kalpasutra, 156-59 .... anante anuttare nivvaghae niravarane java kevala-vara-nanadamsane samupanne. ... It is just the synonym of Buddhist aparisena. Tattvarthadhigama sutra, 1, 9. Cf. Kalpasutra, 15.
2.
venenatis n
gane ninacho
3. 4.