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states of imperfection and perfection, expressed by such terms as mati jñ na and kevala jñ na are in turn the modes of the attribute knowledge in partial or complete states. The empirical soul being defiled by knowledge obscuring karmas therefore needs certain media or external devices to acquire knowledge of others. Also there are limitations to its knowledge capabilities in terms of place, area, time or the substance type.
Knowledge as a system in Jain philosophy:
Object of knowledge
What we want to know?
(prameya or jñeya)
Jñana definition
Black box
Consciousness, its manifestation
(pram t / tm & pram a)
Result of knowledge / output
pramiti / result /just knowledge
Some of the definitions and benefits of knowledge in Jain literature are given below:
⚫ Jň na is an attribute of soul, which is capable of knowing both self and others.[1] a arassa s ro [2] says that the sole purpose of human mode is to acquire knowledge, as jn na and soul are concomitant.
Niryuktik ra Bhadra B hu II says assa s rm y ro or the sole purpose of knowledge is to develop and practice right conduct to achieve the ultimate objective'.
utra-k t ga, the second canonical text starts with Bujjhejja meaning to know or try to know and then practice to destroy the bondage.
Thus we see that Jň na is defined by different c ryas from time to time. P jya P da [3] defines it as, 'The means by which cognition takes place', 'one who knows' and 'the knowledge'. Dhaval [4] defines jn na as 'The specific entity which provides the true knowledge of the object', 'entity which enables to decide the true nature of a substance' and 'means of cognizing substance, modes and attributes'. Nand Cri on the other hand defines jñ na as 'Just cognizing', 'means of cognizing' and 'the cognizer'. Other scriptures also define jñ na similarly. So we can define in na all inclusive as the:
Process of knowing or cognition can thus be viewed as measurement system, the measure or standard also, knower (owner or the processor of knowledge)?
Result of cognizing (knowledge): i.e. elimination of ignorance about the characteristics of the object. Jň na here implies acquiring the knowledge about what is good for adoption and what is bad to be given up for achieving the ultimate objective. Further jñ na is a capacity (of soul) to know completely and directly as state (gross or subtle), distance, spatial and temporal constraints are not hindrances. Status of knowledge as right (samyak) or wrong (mithy) depends on the attitude of the owner of knowledge. An individual with right attitude (samyak d i) will have right knowledge and vice versa.
Caitanya or consciousness is the essence of Jva. The two manifestations of consciousness are intuition / dar ana and knowledge/jñ na, the former is simple apprehension and the latter conceptual knowledge. The consciousness itself takes two forms namely attainment (labdhi) and utilization (upyoga). Attainment is the capacity to know whereas utilization involves its application for the purpose of knowing. The utilization of consciousness itself takes two terms namely intuition or dar ana (which is indeterminate i.e. not definitive cognition) and knowledge (which is determinate, is
Anfinitiunl Dor and in cimala intuition of annaralition of things while knowleden in with particular or
