Jain Journal 1966 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 26

66
infallible scriptures as well as from hearing the teachings of truly wise persons. The mati or the sensuous knowledge is due to the activites of the sense-organs (indriyas) as well as of the internal organ (anindriya) and is of five modes. The mati proper is perception through the senses e.g., the visual, etc., and includes such internal feelings as that of pleasure, pain, etc. The smrti is the second mode of the mati or sensuous knowledge which makes us remember an object of previous perception. The sanjñā otherwise called the pratyabhijña we perceive the points of similarity or dissimilarity between a thing of present observation and another or a number of them, otherwise observed. The cinta or the uha or the tarka is the fourth form of knowledge which establishes a general relationship between two sensuous phenomena like 'fire' and 'smoke'. Through abhinibodha better known as the anumana we derive a particular truth from the more general conception, yielded by the foregoing inductive knowledge.
JAIN JOURNAL
The naya is the second method of knowledge according to the Jainas. Its distinctive feature, as indicated already, is that while a thing in its entirety comes within the purview of the modes of the pramāna, the naya takes up for its consideration such of its particular aspects in their exclusiveness as its universal aspect, general essence, points of its particularity, or individuality etc., etc. The naya is subdivided in various manners. One mode of its classification is into the dravyarthika consisting in the exclusive consideration of the essential aspect of a thing and the paryayarthika which looks to its modalities only.
Knowledge has for its object, the sva, or the self and the para which is other than self. This is the Jaina view. According to the Buddhists, there is neither any permanent self nor any permanent reality outside it. The Vedantists admit the real existence of a one and the self-same transcendental soul but deny the existence of a real non-self. The Mimānsā school acknowledges the reality of the self and of the non-self but contends that an introspective knowledge of the self is never possible. The philosophers of the Nyaya-Vaiseṣika school point the reality of an infinite number of selves as well as that of some kinds of the non-self but maintain that the self can be known only indirectly. The thinkers of the Sankhya-Yoga school accept the reality of an infinite number of conscious selves and that of one ultimate non-self but they do not admit that the conscious transcendental souls have a real connection with the prakṛti or the principle of the non-self. Obviously all these views are opposed to the theories of the Jaina thinkers.
The Jainas hold that the above two objects of knowledge, the self and the non-self have each a number of attributes and that they are cease