Dravya Sangraha

Author(s): Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown

Page 70

THE SACRED BOOKS OF THE JAINAS.
knowledge which is directly acquired by the soul without the medium of the activity of the mind or the senses. Knowledge in the hypnotic state may be cited as an example of Avadhi Jñana. Vanah-parrara Jõâna is the knowledge of the ideas and thoughts of others. Mind reading is an instance of this kind of knowledge. Kevala Jõâna is omniscience or knowledge unlimited as to space, time or object.
In our everyday life we have Mati Jñana and Sruta Jūâna. but there are instances, though rare, of persons who, under a hypnotic trance, bave knowledge of certain things (Avadhi Jñana) and of persons who can read the thoughts of others (Manah-paryaya Jñâna). Though the exact nature of the last two kinds of knowledge have not yet been understood, there is no doubt of the possibility of their existence. The mention, therefore, of these kinds of huowledge by ancient Jaina writers proves that at that time there were evidences which led them to believe in these two forms of knowledge. The occult powers attainable by Yogis which are inentioned in Yoga Philosophy of the Hindus also support the view that in ancient India occult sciences were by no means unknown. The last-mentioned knowledge, Kevala-Jõâna or omniscience, which correspond to the knowledge of the sages called Sarvajñas or Trikaladarsis in the Purâņas of the Hindus, is, according to the Jaina tradition, only possessed by those who have reached the higbest point of elevation. The Tirthankaras and Gaņadharas are said to possess such a kind of knowledge.
Though it is not possible to understand the real nature of knowledges called Avadhi Jñana, Manah-la Jñana and Kevala Jõâna, we can describe fully the remaining two kinds of knowledge, riz., Śruta Jñana and Mati Jñana. Sruta Jñana is knowledge derived from words spoken by a person, from reading books, from seeing gestures or facial expressions and from all other kinds of symbols or signs. Mati Jñana requires much detailed consideration ; for it gives us an idea of that part of the Jaina psychology which treats of Perception and Memory.
In Jaina psychology four stages in Mati Jñóna are usually recognised. These are called (1) Avagraha,* (2) Iha, (3) Avâya and (4) Dhâraņâ.
opeller I” I. 17. “gattage: 1 ” I. 18–
Satra.