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Direct Knowledge
325
cognition is called ārsajñāna. It is perceptual in character; since, it is not produced by inferential marks and so forth; but it differs from ordinary perception in that it is not produced by the external organs. It is known also as prātibhajñāna.
Jayasimhasūril says that essentially there is no difference between ārşa intuition and the yogic intuition (yogipratyakşa), as both of them are produced by a peculiar dharma or merit. The only difference between the two lies in fact that former is produced by the practice of austerities (tapojanita), while the latter is produced by meditation (yogaja). Both of them are non-sensuous and have mind only as their instrumental cause.
The Jaina tradition designates the authors of Āgamic literature as Sruta-kevalins. Their knowledge is just like the omniscient, but not perceptual in character. It is not direct but indirect acquired through the preachings of the omniscient. Consequently, it is included into śrutajñāna.
As a matter of fact there are three considerations regarding the Ārsajñāna, If it is related with the scriptures it is śruta. It is not necessary for śruta that it should be acquired from or based upon entirely on the speech of others. We have already stated that the omniscient lords (Tirthařkaras) preach only three words (Tripady) and the Ganadharas acquire the knowledge of full 14 pūrvas or 12 añgas. In spite of it the whole of their knowledge is śruta; because, it is based on preaching, however short it may be. The intelligent listener can develop the idea in volumes; but, he does not lose the central theme or the nucleus of it. In such cases the Ārsajñāna is śruta.
If the Ārsajñāna is held as perceptual in character and as apprehending the objects beyond sense-perception, it must be admitted as yogipratyaksa. It does not make any difference wbether the power obtained is caused by austerities or meditation. 1. Nyāyasāraţikā p. 83, sce also “The Positive sciences of
the Ancient Hindus" by Seal, p. 17
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