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Aspects of Jainology : Volume VI
two categories of transcendental Self-(i) Arhatas caritra ), (three jewels of Jainism ) which are equally and (ii) Siddhas.
recognised and well received in both of the sects of Three-fold Path of Liberation
Jainism - Svetāmbara and Digamabara alongwith The Jaina theory of bondage and liberation of
their sub-sects. the soul is unique in Indian philosophy. Jainism holds
In c. 4th-5th the meaning of the constituents that jiva is bound by its own karmas. With every
of this three-fold path was reinterpreted. For example activity mental or physical and, however, subtle that
the term darśana used in Ācārānga, connoting the may be, the karma particles veils the soul and this is
meaning as 'to see' or 'to observe' got its new interprethe bondage of the jiva. Thus, the cause of the
tation in Uttarădhyayana as 'to believe' or 'to have bondage of the jiva is its own passionate activity of
faith' in categories ( tattvas ), Tattvārthastra also mind, body and speech. As the cause of the bondage supports this meaning. Later on, this meaning of is the union of karma-matter with the soul, the libera
samyak-darśana was replaced by the meaning as to tion means the separation or complete annihilation of
have faith in Arhanta as a 'Deva', i.e., the object of these karma-particles, Jainism prescribes three-fold
worship, Nirgrantha as a teacher ( guru ) and religion path for attainment of liberation. This three-fold
as non-violence or being benevolent to others. This concept witnessed gradual changes in it between
meaning is still in vouge. c. 3rd-10th A. D. Ācāranga for the first time in its 6th
Similarly, the meaning of samyak-jflana or chapter, mentions triyama, but as this term is used right knowledge also got some new interpretation. In there vaguely, it is quite difficult to derive any definite the earlier times Jaina thinkers held that the right meaning from it. That is why the commentators knowledge consists in knowing the things in its real explained it in different ways. Some explained it as nature alongwith its infinite facets. This right knowthree yamas, i.e., non-violence, truth and non- ledge is classified into five types in earlier Agamas possession, while some took it as Right knowledge, as — (i) Matijñana – the knowledge obtained Right faith and Right conduct. In my opinion, this through five senses and the mind. It includes both term connotes the meaning of non-violence (nikhitta- sense perception as well as rational and inferential danda ), reasonableness (prajna) and composure or knowledge, (ii) Srutajplana- the knowledge acquired equanimity of mind. Apart from this three-fold con- through language or through symbols and expresscept we find mention of four-fold path of liberation in ions or scriptural knowledge, (iii) Avadhijñana - Uttaradhyayana and Kundakunda's Pancāstikāya. extra-sensory perception akin to clairvoyance, (iv) This four-fold path includes – Right attitude, Right Manahparyayajñana -- reading the thought-waves of knowledge, Right conduct and Right penance. In others mind and (v) Kevalajñāna - perfect knowSamavāyanga and Sthananga, we find different out- ledge. The detailed description about the developlook as the both of the works mention two-fold, three- ment of these types of knowledge has already been fold, four-fold and five-fold path of liberation. Thus, discussed in the present article under the heading of till the canonical age the number of constituents of 'Jaina Theory of Knowledge'. the path of liberation was not fixed. For the first time Later on, Right knowledge was considered as in the Umāsvāti's Tattvarthasatra it was fixed as the knowledge of the seven categories (tattvas ), i.e., three-right knowledge (samyak-jñana ), right faith jiva (living subtance), ajiva (non-living substance ), (samyak-darśana ) and right conduct ( samyak- asrava (influx of karmic matter ), saṁvara ( stoppage
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