New Dimensions in Jaina Logic

Author(s): Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers

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New Dimensions in Jaina Logic
sizes the discrete strands of sensual cognitions, we shall never be capable of an integrated determination of the object. The mind does not directly know the objects like touch, taste etc., but only through the sense-organs. The mind, therefore, is not cognizant of the substance (vastu). But it has the capacity to synthesize the objects cognised by the sense-organs and also to contemplate on them in the context of the threefold temporal divisions. From this standpoint, the mental cognition is considered more advanced than the sensual intuition,2
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The experience acquired through the sense-organ is called idea (pratyaya) or cognition (vijñāna). We do not know only the cognitions, we also discover laws and relations which have been hitherto unknown. This power of knowledge is called intellect or reason.29 Sensual cognition, mental knowledge and reason constitute the jurisdiction of matijñāna.
We know the objects also through symbols and words. On seeing the object called fire, we look for the word which stands for it, or conversely, on knowing the meaning of the word 'fire', we look for the object signified by the word. The domain of scriptural knowledge is constituted by the following-(1) the knowledge consequent upon the meaning-word relationship arising from the judgment 'this shining object is the meaning of the word 'fire"; (2) knowledge obtained through language; and (3) the determination of the knowledge acquired through experiments.
The direct knowledge of the material objects (murta) is clair
voyance.
The direct knowledge of mind (manas) is mind reading.
Absolute knowledge is completely uncovered knowledge, which has the power to know all substances in all their modes. This defines its jurisdiction.
Sensory Knowledge and Epistemology
Metempirical knowledge is an uncommon achievement. It is not common, hence it does not find frequent mention in the treatises on logic. The predominant theme of the logical treatises is the empiricial knowledge (mati and śruta jñāna).
Matijñāna is a successive process, which is as follows: