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ANUS
JAIN DIGEST. Winter 2007
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important part in the conception of soul and its emancipation. and Siddhas can attain this supreme and unlimited knowledge. Both consciousness and power of understanding are the most
Comments prominent inherent qualities of the soul.
Kunda Kundacharya observes that Upyoga or understanding is Jain thinkers were able to discover that there are two kinds of
of two modes, Cognition and Sensation. UmaSvati describes knowledge. Wrong (fallacious) knowledge and valid that Understanding is the distinguishing characteristic of the Knowledge. The fallacious knowledge consists of Kumati, soul. Kusruta and Kuavadhi or Vibhang Gnän and there are five
Of the five types of knowledge, the first two Mati & Sruta are categories of valid knowledge.
knowledge through senses, symbols and signs, and therefore, तत्थ पंचविहं नाणं, सुयं आभिणिवोहियं,
are indirect or paroksha knowledge. The other three Avadhi, आहिनाणं तइयं, मणनाणं च केवलं ॥
Manah paryaya and keval are the direct or Pratyaksha knowledge.
STTE 28/4 Sense based or Paroksh knowledge are liable to error, while the Sensuous (Mati or Abhinibodhika), Authoritative (Sruta),
Pratyaksh knowledge can only be acquired by purified souls and
therefore, there is no scope of error in them. Erroneous knowledge Clairvoyant (Avadhi), Telepathic and Perfect or supreme (Keval)
is characterized by doubt (samasya) and mistake (Viprayaya) knowledge.
caused by carelessness or indifference. Since the destruction of karmic veils and a higher degree of purity
In Jain theory of knowledge, Jains have asserted the existence of of the soul is possible through the valid knowledge, it is important
an objective reality beyond and beside consciousness, to learn more about it.
apprehended by perception and understood by intelligence. The Mati Gnän or Sensuous knowledge; is ordinary cognition, is analysis of types of knowledge reveals the fact that in Jain theory based on sensuous perception. According to the ancient texts, of knowledge the attributes and relations of things are directly Mati Gnän is described as synonymous with intelligence and it experienced and are not the product of imagination. According includes remembrance, recognition and inductive as well as to Jain theory of knowledge, the relations between Praman deductive reasoning. Mati Gnän is further distinguished into (knowledge) and Prameya (object of knowledge), in case of a three kinds : perception (upalabdhi), memory(Bhavna) and physical object, is an external one. But it is different in case of understanding (upyoga).
self-consciousness. The object of knowledge (Gneya) includes Sruta Gnän or Authoritative knowledge is derived through both self and not self, just as light reveals itself and others. symbols, signs or words. All verbal knowledge is Sruta Gnän. It Keval Gnän is not only the culmination of our cognitive faculties, includes all canonical, scriptural or both knowledge. Sruta Gnän it is also the final consummation of our moral, religious and is of four kinds, namely, association (labdhi), memory (bhavana), spiritual life. In Jainism, we find an intimate relation between understanding (upayoga) and aspects (naya) the meaning of the state of salvation and omniscience. The perfect being is also things. Sruta Gnän is invariably preceded by mati Gnän cognizes the possessor of perfect knowledge. Like almost all the systems only what is present, the Sruta Gnän comprehends, all the three of Indian philosophy, Jainism also tries to link the concept of time dimensions relating to the object. While Mati Gnän gives omniscience with the highest of religious and spiritual life. us knowledge by acquaintance, sruta gives us knowledge by Omniscience in Jainism is not only the perfection of the cognitive description. Both are considered as indirect or Paroksh faculty of the self but also its ultimate end. It is the spiritual knowledge.
state of eternal bliss and the culmination of religious aspiration. Avadhi Gnän or Clairvoyant is a sort of clairvoyant knowledge
This state is comparable to the Turiyavastha of Brahmananda
and Jivan mukti of Sankhya and Vedanta, In case of selfor direct visual intuition, which enables a person to know things
consciousness the subject of knowledge (Gnäni), the object of or objects even at a distance of time or space, without their
knowledge (Gneya) and knowledge itself are different aspects of coming into contact with sense organs.
a single concrete unity. In perfect condition, the soul is pure Manah paryaya or Telepathic knowledge is a direct knowledge
Gnän and Darshan. of the thoughts of the minds of others. It is without the help of
The Jain theory of knowledge is quite consistent with its any medium or agency. Both Avadhi Gnän, Manah paryaya Gnän
metaphysics, ethics and philosophy of soul. The modes of are due to an extra sensory perception. Only a soul in its higher
understanding and the types of knowledge discussed in Jainism progression stage or at its higher Guna Sthana may acquire this
foster a rational outlook and an appropriate attitude in type of knowledge.
understanding the scope and limitations of soul's capacity to Keval Gnän or perfect knowledge comprehends all substances know. The classification and descriptions of knowledge is and their modifications. It is the pure, absolute, complete, whole convincing, minute, highly scientific and throughout consistent and total knowledge unlimited by space, time or object. It is the with the doctrine of karma. It is due to karma that the soul highest category of extra sensory perception. It is the perception migrates from one life cycle to another and suffers as it seeks of the cognizing faculty of self. It is possible only when all the pleasure in materialistic possessions. It is due to ignorance that Gnän obscuring karmas have been completely annihilated. It is the soul continuously accumulates new karma as it feeds the independent of senses, can be experienced and one cannot passions such as anger, ego, deceit, greed, lust, hatred, and describe it. Only purified souls free from bondage like Arihants self-centered violent thoughts.
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