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Ajñāna
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Ajñāna as Wrong Knowledge
We have stated before that the epistemology of Āgamas is subjective and not objective. So, the question of validity of knowledge according to the correspondance, coherence or some other theory is a subject for logical discussion. It is beyond the scope of our present treatment.
According to the Jaina logic valid knowledge (pramā) means a decisive cognition of the self as well as the object. The wrong knowledge is known as samāropa (false imposition) which has three types : (1) samsaya (doubt) 2. viparyaya (illusion) and 3. anadhyavasāya (indistinct appearance). Darśana also is generally included in the last category. The only difference that can be held between darśana and anadhyavasāya is based on their future development. Agadhyavasāya stops with its flash of indistinct appearance. Darśapa later on develops into jñāna. On this basis it is held by some as pramāņa. Māņikyanandin adds 'apūrva' (aovel) also to the definition of pramāņa, just to exclude repeated cognition (dbārāvaņi jñāna) from the category of pramāna. But the Svetāmbara tradition does not agree with Māņikyanandin. It holds repeated cognition also as pramāņa.
The Nyāya system excludes smsti (memory) and tarka (hypothetical judgment) also from the category of pramā,which the Jaina logicians do not favour. But, these problems form an independent subject of study. Some Jaina scholars, though following the Agamic treatment, have adopted the objective view of validity. They have used the term samyagjñāda in place of pramāṇa and thus, mixed both the schools. But, their view is not supported by the Agamic spirit. The Cause of Wrong Knowledge
The only question, relevant with the Agamic theory, is about the cause of wrong appearance. We can discern two factors in a wrong appearance. Firstly, nonappearance or indistinct appearance of a reality; secondly, the imposition of foreign element. As far as the first factor is concerned we ascribe it to jñāgāvaraṇlya. The second element is the result of myhaniya
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