________________
Jainism Upto the Last Victor
193
distance of time and place, that is by clairvoyance), manahparayaya (direct knowledge of the thoughts of others as in telepathy) and kevala (perfect omniscience unlimited by space, time or objects). The first three kinds of knowledge are liable to error, while the last two cannot be wrong. The first two kinds of knowledge are indirect or paroksha, the rest are direct or pratyaksha. Chaitanya or consciousness is the essence of jiva and the two manifestations of chaitanya are perception (darsana) and intelligence (jnana). In darsana details are not perceived, while in jnana they are. In self-consciousness the subject and object of knowledge and knowledge itself are the different aspects of a single unity. In perfect condition the soul is pure jnana and darsana. He is free from doubt, perversity and indefiniteness. 45
The knowledge is of two forms-pramâna (knowledge of a thing as it is in itself) and naya (knowledge of a thing in its relation). The doctrine of nayas or stand points is a peculiar feature of Jainism. According to one scheme there are seven nayas (sapta naya) and all these lead to fallacies (abhasas) when each of them is taken separately and is treated as absolute or entire.
When we take a coordinated view of things, we are said to be resorting to naigamanaya. When we are inclined towards generalization and emphasise common features it is sangrahanaya, and when we are inclined towards particularization, it is vyavaharanaya. When a specific point or period of time is of thr essence it is rjusutranaya. It is, therefore, narrower tha) vyavaharanaya. Sabdanaya is based on the differentiation made according to the usage of language and grammar. When the derivative significance of words is overlooked and conventional meaning is accepted, it is samabhirudhanaya. And finally, when words are used exactly in their original derivative sense and significance, it is evambhutanaya. The first three of these (seven nayas (saptanaya) are grouped under dravyanaya and the last four under prayayanaya.
The Saptanya theory is based on the fact that all philosophical disputes arise out of a confusion of standpoints. The Jainas illustrate it by the story of the six blind men who each laid hands on a different part of the body of elephant and tried to describe the whole animal on its basis. It was he who saw the whole that realized that each of them had only a portion of truth.
