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
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Manahparyavajnana is defined in the Acharanga Sutra (II, 15.23) as a knowledge of the thoughts of all the sentient beings. Kevalajnana is defined in it as omniscience enabling a person to comprehend all objects and to know all conditions of the worlds of gods, men and demons.1 As defined in the Anuyogadvara the abhinibodhika knowledge is one which is directed to the objects (atthabhimuho) and determined (niyao). It is perceptual in its character in so far as the objects are known through the sense-perception. The srutajnana is also a kind of abhinibodhika knowledge which is indirect. The avadhijnana implies the internal perception of the objects from different angles, each implying a particular modus operandi. (For further details vide, Law, Some Jaina Canonical Sutras, pp. 105-107).
The different kinds of obstruction to right faith are sleep, activity, very deep sleep, high degree of activity and a state of deep-rooted greed.
Syadvada consists of certain nayas or viewpoints from which assertions are made as to truth. The number of nayas was finally fixed as seven, but the canonical texts are reticent about their exact number. According to the doctrine of Syadvada there are seven forms of metaphysical propositions and all contain the word Syat, e.g. Syad asti sarvam, Syad nasti sarvam. In deciding all questions the admirable way was one of Syadvada. If the question was mooted like this: Is the world eternal or not? The Master's advice to his disciples was neither to side with those who maintained that the world is eternal nor with those who maintained that it is not eternal. The reason seems to be this that from neither of these alternatives 1. Acharangasutra, II, 15.25.