________________
Anger etc. are due to the power of fruition of the karmic matter and thus, they are not the real nature of self. The self is only knower; Jainas have explained various kinds of fruition and this operation of karmas are not the real nature of self. The self is the pure knower. Ācārya Amrtacandra says: he, who is liberated (Siddha), has become so, through discrimination of self from non-self and he who is in bondage is so due to its absence (Samayasāra Kalasa, 132). In Istopadeśa (33) it is mentioned that a right knowledge is that in which a clear distinction between the self and the non-self is made.
Thus in Jainism, from the practical point of view, right knowledge is the knowledge of the seven principles (Tattvas or elements), namely Jiva, Ajiva, Asrava, Samvara, Bandha, Nirjara and Moksa. But from the real point of view right knowledge is the knowledge of the real and the true nature of the self as quite distinct from the non-self. It is a discriminative knowledge between the self and non-self. The right knowledge means the knowledge of our own inherent nature; in other words, it is the knowledge of Swabhava.
Thus, in Jainism the right knowledge does not mean mere academic and objective knowledge of the scriptures or the seven principles (Tattvas), but it is the subjective experience of our own self with its inherent Godliness. The right knowledge is an awakened state of our pure consciousness (Apramattadašā). It is the state of pure knowership (Saksibhava). According to Jaina philosophy knowledge is of five types:
1. Mati Jñāna :
The knowledge, obtained through five senses and the mind (Manas), is called Matijñāna. It includes both sense-perception as well as the rational and inferential knowledge.
169
Jainism and its History
