Nyayavatara and Nayakarnika

Author(s): Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal

Page 306

INTRODUCTION
The philosophy of nayas (standpoints) is an integral part of Jaina Metaphysics; and Jaina philosophers have always laid the greatest emphasis on its proper comprehension. It is maintained that no one who is not fully acquainted with this department of philosophy is likely to make any real progress in knowledge, and none whatever in religion, however much he might make himself familiar with other matters. To estimate the true value of this statement it is necessary to determine the nature of knowledge itself, in the first instance.
The object of knowledge is to make us acquainted with the nature of things, so that when we know a thing fully we are said to have knowledge of it. Now, knowledge arises in one of the two following ways: 1) it is either perceived directly, or 2) is inferred from facts of observation or record. The first kind, called pratyakşa, includes the kevalajñāna (omniscience) of the siddhātman-, the manaḥparyāya? and avadhi of the muni“, and the sense-perception of the ordinary living beings in the world. The second category comprises mostly what has been called the indirect, or mediate, knowledge. Leaving aside the first class of knowledge with which we have no concern in the present work, we notice that the indirect, or mediate, knowledge itself is of two kinds, namely, 1) that which is heard from others, and 2) that which
1. A Perfect or Deified Soul. 2. Knowledge of the thoughts of others. 3. A kind of telepathy. 4. A Jaina ascetic.