Jain Journal 2007 10

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

Page 32

Veer Sagar Jain: ABrief Outline of Jain Nyaya
by the soul directly. It is of two types namely: a. one who knows limited types of objects (termed as vikala or incomplete) and b. who knows all types of objects (sakala).
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Vikala pratyakṣa pramāņa. It is of two types namely clairvoyance (Avadhi) and telepathy (Manaḥparyaya). Knowledge of the material objects (i.e. concrete) with the limitations of space, time, substance and modes is called clairvoyance. Knowledge of the objects of thoughts of other persons within the limitations of space, time, substance and modes is called telepathy.
Kevala jñāna or omniscience is called sakala pratyakṣa. It knows all substances and their modes of all times. Jain Nyaya texts talk in depth and details of this omniscience. Āpta-mīmāmsā and Aptaparīkṣā talk of just omniscience only, while others talk at different levels of details. Briefly, it can be said that only an Arhanta is an omniscient and no one else due to his following characteristics:
i. He is free from any fault/flaw like attachment, aversion etc. ii. His sermons cannot be refuted by any logic or other means. iii. His sermons are only for the beneficence of all and sundry.
3.3 Parokşa pramāņa i. e, indirect organ of knowledge and its sub-types.
Knowledge which is not lucid and is based on the help of other knowledge is called Parokṣa pramāņa. It is of five types namely Memory, Recognition, Logic, Inference and Scriptures in that order as each succeeding type of these organs need the assistance of all the preceding organs of knowledge; e.g. Memory utilizes empirical intuition, recognition uses empirical intuition and memory. Logic uses empirical intuition, memory and recognition and so on. Scriptures utilize words, signs etc.
Memory-Smrti: Cognition or Knowledge which generates the feeling, 'It is like that or he is a man', based on the earlier direct