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Epistemology of Jainas
Umāsvāti in his Bhāşya refers to one more type, i.e. Oghajñānal. Siddhasena Ganin interprets it as the cognition where the function of mind or senses is not explicit?. Where the only cause is Kşayopaśama. For example the movement of a creeper towards the roof of a cave or tree. But, this type does not possess a qualitative difference, as that of degree. It is only a lower degree of undeveloped mind. The Psychology of Matijñāna
We have stated the senses and mind as the instruments of Mati. It is essential to know what is meant by this instrumentality and what is the position of the senses and mind in the Jaina psychology.
The Jainas hold Ksaya or Ksayopaśama of the corresponding Avaraña as the only cause of cognition. In the case of Mati also this principle is equally applicable. The part played by the senses in a cognition is this, they help in kşayopaśama, just like the external causes of light, object etc. The self is by nature conscious and can know everything without any external assistance. But, its power of knowing is obscured by the karmic matter. The only requirement of a cognition is, therefore, the removal of this obscuring matter. In the case of Matijñāna this function is caused by the senses and the mind along with other external and internal causes.
As a matter of fact the senses are instrument in the negative aspect only. We can compare them with the windows in a room. The man sitting inside the room naturally possessed the power of perceiving outside. But, the function of his power is obstructed by the walls. The only thing he requires is the removal of this obstruction, partially or totally. In the case of complete knowledge this obstruction is removed totally. In other cases it is removed partially. Just as the windows remove the obstruction of walls to a part and the man can see through
1. Tattvārtha Bhāsya Sūtra I. 14 2. Tattvārtha Bhāsya Țikā Sūtra I. 14
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