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96
JAINISM AND DEMOCRACY
way the knowledge of entire plurality becomes a necessary condition for complete knowledge of one thing
The soul is admitted to possess for Infiite Bliss and Infinite Energy. One can not interpret 'Infinite' as' All'. Similarly, in the case of knowledge and intuition also 'Infinite' cannot give the idea of all. Any how, the concept of omniscience is firmly rooted in Jaina tradition and has come to be recognized as an inergal part of their theology. Influence of Logic.
The above division of knowledge is an orginal contiribution of Jainism. It is found in the canonical literature and serves as the nucleous of Jain theory af Knowledge. In the later peroid, a s a result of the contact with logicians, Jains also have remodelled their terminology in accordance: with the prevalent logical terms.'
The first stage of this development is noticed in the Tattwärtha (200 A. D.) and the Niryuktis (400 A. D.). They divided the above mentioned five types into Pratyakşa (Immediate) Parokşa (mediate) cognitions. But, the difinitions of Pratz akşa as well as Parokşa were their own. They held that the cognition arising direct from the soul, without the assistance of senses or mind was Pratyakşa. While, that mediated by the senses etc. is Paroksa. Thus the first two types of Mati and Sruta. were regarded as Paroksa and the remaining three as Prakt yaşa. We can notice here, that in spite of the introduction of two terms from logic, there is no change in the spirit.
In the Nandi (400 A. D.) perception is divided as
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