ISJS Jainism Study Notes E5 Vol 04

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

Page 325

2.2
OVER
Intellect as enhanced mind based knowledge:
It is of interest to note the two ways classification of bhinibodhikaj na (mind based knowledge); namely rutani rita i.e. backed by scriptural learning or a rutani rita i.e. not backed by scriptural learning. The four stages of sensual perception indicated above can be either rutani rita or a rutani rita. A rutani rita is further subdivided into four intellects (buddhis) by Nandisutra, namely
Autp tika buddhi or instantaneous comprehension i.e. it comprehends instantaneously the true nature of a thing never seen or heard before. It does not depend on sense organs or words. This implies original thinking as it does not include any thing read /heard or seen before. Digambar literature assigns knowledge acquired in previous births as a cause for this intellect. Akalanka says that owner of this intellect is said have wisdom (Prajna) and can give discourse to even the owner of knowledge of 14 purvas. (Example cock having a fight with itself (mirror given by the prince)).
Vainayika buddhi or intellect born out of faithful service to an intelligent person or text i.e. it is capable of completing a difficult task and is fruitful in this life and thereafter. (examples of faithful service of the guru resulting in this intellect in the disciple (story of two friends learning astrology one with complete dedication to guru becomes expert and the other acquires knowledge but no dedication to guru and hence has no effective intellect)).
Karmaj buddhi or intellect developed by practical experience i.e. intellect which comprehends the truth due to attentive consciousness of both practical and theoretical sides of an action / object. It is born out of experience. Most people appreciate this intellect for worldly attainments / benefits; (ex goldsmith can differentiate between pure gold and alloy)
• Pri mik buddhi or mature intellect i.e. intellect which fulfils its purpose by means of inference, reasoning and analogy and results in well-being and ultimately salvation.
These buddhis are purely mental only and not inspired by just learning. Dhaval talks of all these buddhis also but in the context of karma theory whereby all these intellects are due to the knowledge acquired in earlier life and giving special faculties (in the form of development of certain parts of the brain which processes knowledge which respond very fast due to prior learning in earlier lives and cognition occurring without the need of five sense organs) to the j va in the present life. Such a person is called an intelligent person or a genius.
2.3 rutaj na - verbal or scriptural knowledge / verbal testimony
ruta literally means 'what is heard'. So it is also called as knowledge developed due to hearing and the dissociation cum subsidence of rutaj n var iya karmas of soul. Soul involved in listening or reading ruta is ruta or whatever is heard to perform an activity is ruta. Act of hearing while contemplating is ruta. Knowledge acquired from all these is called rutaj na. It is thus knowledge by testimony and not by acquaintance. This implies the expression of sensual perception in syllables / signs as rutaj na. Thus verbal testimony (rutaj na) can be defined as 'Knowledge or cognition of other related entities with the aid of mind using the knowledge cognized through the medium of sense organs'. It also follows from this discussions that rutaj na is matter as it is based on sensual perception which itself is matter as per Jain theory of knowledge. It is normally of two types namely verbal (through words heard or read) and inference (e.g. seeing smoke to know the existence of fire).
Originally rutaj na meant knowledge embodied in the scriptures and falls in two categories namely a ga pravi a and a gab hia as they are based on sermons of omniscient and their commentary. Dhaval says cognition resulting from the subsidence and destruction of rutaj n var iya karmas is rutaj na.
Thus whatever is heard is defined as ruta. It is preceded by matij na i.e. matij na is the determining cause of rutaj na. Hence there is no rutadar ana described in scriptures. Akala ka in R jav rtika also defines rutaj na as cognition, which is preceded by matij na. Eight qualities of intellect namely desire for hearing, repeated questioning, attentive hearing, grasping, enquiry, conviction, retention and right action's are recognized as necessary for the acquisition of rutaj na.
The objects of this knowledge may be both concrete and non-concrete (i.e. physical and non-physical or m rta and am rta) in the entire loka and of all times. However it is to be noted that these enhanced limits of verbal testimony are due to the indirect knowledge it acquires through inference and hence is not lucid / clear/ complete.