Jaina Perspective in Philosophy and Religion

Author(s): Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi

Page 91

Jaina Perspective in Philosophy and Religion
(e) Their is one more minor point of difference between Syadvada, knowledge and omniscience. Syadvada like ordinary knowledge rests on sense-perception, i. e., it is limited to our sense-organs only. But Kevala-jñana has no dependence on any sense and arises after destruction of obstructions.1 Ordinary individuals do not have this knowledge but only the Arhats2, whose deluding (Mohaniya) Karmas are destroyed and the knowledge and Belief obscuring (Jñanavaraṇīya + Darśanavarapiya) Karmas are removed and the obstructive Karmas (Antarayas) are also destroyed.3
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Here, knowledge is acquired by the soul directly without the intervention of senses or signs4, for in that case it would not have cognated all objects, for the senses can only stimulate knowledge of object which can be perceived by them. Here we find a complete absence of dependence upon anything except the soul. Jainas like the western Realists and Representationalists held that the ordinary sense-perception is really mediate in character and hence according to the Jainas, the transcendental perception ( Kevala-jñāna) is immediate along with Avadhi and Manaḥ-paryaya, all of which do not require the help of the senses.5
This attempt to free perception from the limitations of senses accords it a very high status and hence it is regarded as supreme knowledge characteristic of supreme state of selfrealisation and bliss.6
CONCLUSION
The following points have emerged out of the foregoing discussions:
1. Parikşa-mukham, II. 11.
2. Pramana-naya-tattvälokālankara, II. 14.
3. Pramapa-Mimamsa, I. 1. 15; Tattvartha-sutra, X. 1.
4 Pramana-naya-tattvālokālankara, II. 18.
5. Pravacana-sara, I. 54.
6. Ibid, I. 19, I. 59, I. 60.