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THE BARMAS
the mind. And this form of knowledge, is called in the Jain philosophy (ala) Mutijnana; that is, sensuous knowledge plus something else. The initial stages of sensuous knowledge are knowledge; sensation is a degree of knowledge. It is not the bundle of sensations that make up knowledge, but it is the sensations in the higher form. There is a kind of Mutijnana which does not depend upon reading or hearing. The cause of the presence of the knowledge is not to be found in anything that person has done in this life, but by reason of something he has done in a previous life. (For instance, if upon seeing a gas stove for the first time he at once understands it.) Then again, the moral nature helps to give a knowledge; and also with age the person is able to do better than he did in the early part of life, which improvement is not the result of study or readiug.
is the
And also there is the Mutijnana which result of study or reading.
The 2nd form of knowledge is (TAS) Shrutajnana. Knowledge derived thrcugh reading, study. Knowledge derived from the interpreting of symbols or signs. Words are Synbols of ideas. Knowledge derived from any kind of sign. If a dog sees his master wave his hand, the dog interprets the sign and knows that his master wants him to conie. This is a higher form or channel of knowledge thau the first, but still
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