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Pramanasastra (science of valid cognition) started, the Matijñāna, originated from mind, was further divided in different classes and got assimilated with different Pramanas. After Nandisūtra the development of this conception of the five-fold knowledge is found in Višesāvasyaka Bhāsya where not only its different classifications are mentioned but the doubts regarding the very concept and the solutions are also discussed. This era witnessed intensive discussions over the relationship of Darśana and Jñāna as well as Śrutajñāna and Matijñāna.
The development of the conception of five-fold knowledge continued during the c. 3rd-7th A. D. but it got interrupted after the c. 7th A.D. and discussions over Pramanavāda (science of valid cognition) started. This is noteworthy that Pramanavāda in Jainism was the result of the impact of other philosophical traditions.
• THEORY OF FIVE KNOWLEDGES RIGHT KNOWLEDGE
The rightness of knowledge depends upon the rightness of attitude or view-point. Right knowledge has been regarded as one of the means to liberation. In Jainism right knowledge has been defined in various ways. Generally speaking, right knowledge is the knowledge of seven principles — Jiva (living substance), Ajiva (non-living substance), Asrava (influx of Karmic matter), Samvara (stoppage of the influx of karmic matter), Bandha (bondage), Nirjara (shedding of the accumulated Karmic matter) and Moksa (liberation). It consists in knowing the things in all their infinite facets. According to Jaina philosophy, onesided knowledge or a biased view-point is false as it ignores the infinite aspects of things. So long as one has one-sided view (Ekantika Drsti) or a biased view (Agraha), right knowledge is not possible. In the absence of an integral-view right knowledge is out of the question. Thus,
167 | Jainism and its History
