Jain Journal 1974 07

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

Page 20

JULY, 1974
is the starting point in Jainism. It is, however, clear that everybody cannot expect to be so lucky as to start at this point. Most people will require a life of piety and meditation or even ritual to reach it.. For full realization of the truth, years of meditation may be necessary even after this point is reached.
The matter has been dealt with so far from the point of view of ultimate reality. This point of view is regarded by Jainism as Vacanagocara, that is transcending language. It cannot be really put in words. To the extent it is put in words, its truth becomes relative. What Jainism aims at is that this expression should be consistent with all known facts at the time. When these facts vary this expression may also have to be varied.
The distinction between Darsana, Jñana and Caritra is itself considered to be necessary only from the conventional point of view. From the point of view of reality the distinction does not exist as will be explained later on.
From the conventional point of view, Samyag Darśana is belief in seven tatvas or categories which represent the evolution of the soul, namely, Soul (Jiva); non-Soul (Ajiva), comprising all inanimate objects matter, time and space, etc.; Asrava or the inflow of Karmas, that is, the manner in which contact between material Karmas and the nonmaterial soul is established ; Bandha or the accumulation of Karmas in the soul ; Samvara or the stoppage of the inflow of Karmas ; Nirjarā or getting rid of the accumulated Karmas and Mokşa or the final salvation. To these seven some writers add two more that is virtue and vice to make what are termed the nine Padārthas or Substances.
It has been observed before that Mahavira in passing from Darśana to Jñāna reviewed all the fields of knowledge including the phenomenal world and so evolved his theory of knowledge. Jñana or knowldege has been divided into five classes. Mati, knowledge by perception ; Sruti, knowledge recorded in books; Avadhi which has been translated as clairvoyance; Manahparyāya or thought reading and Kevala Jñāna that is perfect knowledge.
The first three are classed as sensorial knowledge, that is to say, knowledge derived directly or indirectly through the senses. This is clear enough in the case of the first two but occult knowledge or clairvoyance is also classed as sensorial knowledge. This knowledge is described as knowledge of past and future and also knowledge extending