ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 322

Knowledge:
Right knowledge is defined as that which knows an object just as it is i.e. neither less nor more; is free from doubt and contradictions. States of knowledge in Jainism are classified as:
Direct (Pratyaksa):
Indirect/Acquired (Paroksa):
All living beings from the lowest level of consciousness i.e. one sensed to the human beings have these two types of acquired knowledge in some form or the other. Human beings can acquire capabilities of incomplete direct knowledge as well and ultimately omniscience. However we shall discuss Acquired knowledge only as to their nature and enhancement in this paper.
Incomplete*: Clairvoyance and telepathy (mental modes). Complete: Omniscience.
Mind based and Verbal/scriptural.
2.1 Matij na - Sensual perception or mind based knowledge.*
Sensual perception is defined as the knowledge acquired through the aid of the five senses and mind (considered as quasi sense organ in Jainism). Matij na is also known as bhinibodhika j na (perceptual cognition) in gamas, even though mati is used more often. BhadraBahu II's va yaka niryukti gives h (discrimination), apoha (exclusion), vimar a (enquiry), m rga (searching), gave a (fathoming), saj (recognition), sm ti (memory), praj (wisdom) as synonyms of matij na. However Tattv rathasutra mentions only mati, sm ti, cint (thought) and bhinibodha as its synonyms. Akala ka supplements the list by pratibh (grasp), buddhi (intellect) and uplabdhi (perception). Vidy Nanda in Tattv ratha- lokav rtika talks of buddhi, medh (retentiveness), praj, pratibh, abh va (non-perception), sambhava (probability), upamiti (analogy) to be the synonyms in addition to those given by Um Sw ti. We thus see a very wide coverage of knowledge under this head.
Matij na is preceded by intuition and originates in four steps namely:
i. Out linear-grasp (avagraha)
ii. Discrimination (h)
iii. Perceptual judgement (ap ya)
iv. Retention of judgement. (Dh ra )
There is a rule concerning complete cycle of the four steps indicated. Sometimes 1, 2 or even first three steps can occur and then forgotten. These four steps results with the aid of the sense organs. During these steps to some extent and after these four steps i.e. after retention of judgment; memory, comparison, logic or inference can occur serially and are the functions of mind and are part of sensuous knowledge. To acquire knowledge of worldly and physical objects, Akala ka divided Matij na into two types, namely s mvyavah rika pratyak a (direct by tradition) and/ or parok a (indirect) comprising memory, comparison, logic, inference. Further he kept rutaj na as scriptural knowledge for spiritual discussions as the last type of parok aj na. In this process of acquiring knowledge, ruta is generally representing the knowledge acquired from others. In a way, it can be seen that ruta is further refinement of already existing knowledge, as it is first used as memory in acquiring knowledge then in updating this memory for use later on. It is acquired with the assistance of mati and is useful in enhancing the process of acquiring knowledge. Hence mati or mind based knowledge can be said as the most important type of knowledge to know the physical objects.
Jain thinkers have defined touch or skin (spar ana), taste (rasn ), smell (ghr a), form / colour or eye (cak u) and hearing (rava a) as the five types of sense organs. Further they also consider mana/ manas (mind) as nondri (quasi sense) and the integrator of all the remaining five senses. Of these six senses, eyes and mind are not competent for contact- awareness while the remaining four senses perceive the objects only on contact with them. Matij na is preceded by visual intuition /cak u and/or non-visual intuition/acak u dar ana. P jyap da in Sarv rtha-siddhi says that matij na is due to the subsidence and destruction of matij n var iya karamas.
Since all the senses and body consist of matter, matij na is limited to knowing concrete objects only, i.e. objects which can be cognized by the senses. Non-concrete objects, like soul/self, space, principles of motion and rest and time are not the subjects of matij na.
Limitations of matij na are
i. From space point of view, it can cognize only those objects, which are within its close proximity due to the cognition limitations of different sense organs.
ii. From time perspective, it can cognize only objects of present time and not of the past and future. iii. From mode perspective, it can cognise only objects of the present and not of the past or future.
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STUDY NOTES version 4.0