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KNOWLEDGE
137
On this stage of development, sensory knowledge has been placed in both categories, viz., direct knowledge and indirect knowledge. On the second stage, sensory knowledge as well as scriptural knowledge was placed in the category of indirect knowledge which, as a matter of fact, is in the true spirit of Jainism. The third stage that has its root in the Nandisūtra, seems to be influenced by the general tendency of Indian philosophy which regards sensory knowledge as direct. The later Jaina logicians and philosophers also adopted this view in the name of laukika pratyakşa. The gist of the third stage is: 1. Avadhi, manaḥparyaya and kevala-jñāna are really direct. 2. Sruta-jñāna is always indirect. 3. Mati-jñāna produced by the sense-organs is really indirect.
but is regarded as direct for practical purposes. 4. Mati-jñāna produced by the mind is always indirect.
Thus, these three stages of development of the conception of knowledge in the canons show that all the classifications of the logical period as well as the schemes of division of knowledge of the earlier philosophers were rooted in the canons. We shall explain the various categories of knowledge, viz., avagraha, ihā etc. while dealing with the logical conception of knowledge Means of Cognition in the Jaina Canons :
It is wrong to say that the Jaina canons discuss the categories of knowledge only and not the means of valid knowledge. We come across many references where the means of valid knowledge are independently discussed. In the Bhagavatī-sūtra, Lord Mahāvīra says : There are four means of valid knowledge, viz., perception (pratyakșa), inference (anumāna), analogy (upamāna) and authority (agama)...!
1. Bhagavati-sútra, V.43.192.
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