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ACĀRYA VIJAYAVALLABHASÜRI COMMEMORATION VOLUME
knowledge from external sources. It is the result of subsidence (upaśama), destruction-subsidence (kşayopasama) and destruction of right belief deluding karmas (darśana-mohanīya-karmopaśama). The right belief is not identical with faith. It is reasoned knowledge. Adhigama is knowledge which is derived from intuition, external sources, e.g., precepts and scriptures. It is attained by means of pramāna and naya. Pramana is nothing but direct or indirect evidence for testing the knowledge of self and non-self. Naya is nothing but a standpoint which gives partial knowledge of a thing in some of its aspects.
Samyak-darśana is of two kinds: (1) belief with attachment, the signs of which are the following: calmness (praśama), fear of mundane existence in five cycles of wanderings (sarvega), substance (dravya), place (kşetra), time (kāla), thought-activity (bhāva), compassion towards all living beings (anukampa) and (2) belief without attachment (the purity of the soul itself).
Right knowledge is of five kinds : (1) knowledge through senses, i.e., knowledge of the self and non-self through the agency of the senses of mind; (2) knowledge 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 (sammāñana) 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 (sūtra); (b) obstruction to perception (äbhinibodhika); obstruction to supernatural knowledge (avadhijñāna), knowledge of the thoughts of others (manahparyāya) and the highest and unlimited knowledge (kevala).?
The first kind of knowledge corresponds to the Buddhist sutamayāpaññā; the second kind to cintamayāpañña, the third kind to vilokana; the fourth kind to cetopariyāyañāna and the fifth kind to
1. Knowledge of the distant non-sensible in time or space possessed by divine
and internal souls. Antavantajñana in Buddhism (Anguttara, IV, p. 428) is evidently the same term as Jaina Avadhijñāna which is knowledge co-extensive with the object rather than supernatural knowledge (antavantena fianena antavantañ lokam janam passam). Vide Kalpasūtra, 156-59 .... anante aņuttare nivväghãe nirävarane java kevala-vara-nanadaṁsane samupanne .... It is just the synonym of Buddhist aparisesa.
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