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KUMAR: THEORY OF KNOWLEDGE
This view of Sidhasena incorporates within itself only two factors instrument and object.32
Direct and Indirect Knowledge
The Jaina theory of knowledge is famous for its fivefold names33. 1. Matijñāna, 2. Śrutajñāna, 3. Avadhijñāna, 4. Manaḥparyayajñāna and 5. Kevalajñāna. Out of these five types the first two are known as indirect knowledge and the rest three are accounted as direct knowledge.34 Indirect means parokṣa and is acquired by self with the help of senses; mati and śruti are kept under this category. Direct knowledge is called Pratyakṣajñāna and it has no need for the help of senses for cognition or perception. It is directly perceived by soul with pure intuition. The following chart gives an outlook of the division of knowledge
Mati
Indirect-Parokṣa
Mati
Sruta
I Śruta
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Jñana (Knowledge)
Avadhi
Manaḥparyaya
Pramana-Knowledge
Direct-Pratyakṣa
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Kevala
Avadhi Manaḥparyaya Kevala
1. Matijñāna-Sensuous cognition
Matijñāna is known as sensory comprehension and is generally divided into four types35-a) avagraha (Sensation), b) ihā (speculation) c) avaya (Perception) and d) dhāraṇā (Retention). They are practically not counted as types of matijñāna, but different stages of this knowledge. In all its stages sense organs and minds are the essential aid for cognition. It is said that the entire process originated from the cognition of senses and the object. All the varieties of profane knowledge, perceptual or conceptual, are included in it.
32. Parikṣamukha, 2/5-12: 3/2, 3, 5, 14: Nyāyāvatāra, 2.
33. Matisrutavadhimanahpryayakevalani Jnanam 1/9 Tattavārthasūtra. 34. Ibid.. 1/11, 12.
35. Nandisutra, 8; Tattavārthsutra, 1/25.
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