Jain Theism

Author(s): Hemant Shah
Publisher: Hemant Shah

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Jain Logic (Samvyavahārika) and the transcendental (Pāramārthika).'The Paroksa Parmāņa is one that is wanting in 'clearness'. "It is of five kinds in as much as it may be recognition (Smaraņa), conception (Pratyabhijña), induction (Tarka), deduction (Anumāna) and authoritative knowledge (Agama).
The object of valid knowledge, according to Jains, is always a unity of number of aspects or characteristics, such as general and the particular, the existent and the nonexistent etc. “The object of that (i.e. the Pramāņa) is a thing having a nature which has many aspects, viz. the general and the particular and so on." The Jain theory, here, is found opposed to those for whom a thing or object of valid knowledge is only general essence or is only the particularity.
So far we have seen the nature, the number and the object of ‘Pramāņa'. Let us also see what ‘Pramāņa is meant for. Of course, Pramāņa being valid knowledge' or 'pure knowledge' is the total or partial destruction of ignorance. The fruit of Pramāņa is of two sorts : direct and indirect," Direct fruit of all Pramānas is the annihilation of ignorance. As regards the indirect fruit of the pure knowledge is (a spirit of) indifference.''! It is also said that, the immediate effect of Pramāna is the removal of ignorance; the mediate effect of the absolute knowledge is bliss and equanimity. While that of the ordinary practical knowledge is the facility to select or reject.”!!!
"The subject of all forms of valid knowledge is the self, as known by direct perception.")2 The spirit (soul or Jiva) is the knower, doer and enjoyer, illumines self and others, undergoes changes of condition, is realised only inself consciousness, and is different from the earth etc."}3 The soul, in Jaina philisophy, has knowledge and so it is different from that of Sānkhya, Nyāya and Vaiseșika philosophy. The soul as described in Jainism, is permanent but undergoes changes of condition. 3.2.2 Theory of Nayavāda
Valid knowledge in Jain philosophy, is divided into two modes : Pramāņa and Naya. Both, Pramāṇa and Naya, are valid knowldege." Pramāņa is knowledge of a thing as it is, and Naya is knowledge of
8. Pramana-Naya-Tattvalokankara II 4 10. Ibid., VI 3.4 12. Pramana-Naya-Tattvalokankara VII 55
9. Ibid., V. I 11. Nyayavatara, 28 13. Nyayavatara, 31