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Historical Development of Jaina Philosophy and Religion
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correlate the Jaina concept of pratyaksa (direct change in later periods also. Similarly the scriptural knowledge ) with the concept of perception knowledge also continued to be considered as indirect (pratyakşa ) of other philosophical traditions. (parokșa ). But among the two classes of matijñāna - Akalanka (c. 8th A. D.) who contributed a
indriyajanya matijñāna (originated from senses ) and
manojanya mati-jñāna (originated from mind ), the parallel system of Jaina logic based on the Agamic
sense originated matijñāna was considered asparokșa conception and some later Ācāryas classified the
from the transcendental ( pāramārthika ) point of pratyakșa into two parts, i.e., sasvyāvahārika
view and pratyakșa from the point of view of pratyakșa (perception according to common usage )
common usage ( samvyāvahārika ). The other tradiand pāramārthika pratyakșa transcendental percep
tions were considering sense originated matijñāna as tion ). Its brief reference can be traced in Nandisātra
pratyakșa. When discussions over Pramāņaśāstra and a detailed one in Jinabhadra's Viseșāvasyaka
( science of valid cognition ) started, the matijñāna, bhāşya (c. 700 A. D.). Akalanka etc. have followed
originated from mind, was further divided in different the same two-fold concept of pratyakṣa.
classes and got assimilated with different Pramāṇas. So it is clear that the conception of five-fold After Nandisūtra the development of this conception knowledge is quite old but its gradual development of the five-fold knowledge is found in Višeşāvasyakatook place only during the c. 3rd-7th A. D. Because bhāsya where not only its different classifications are Tattvārthasūtra and its auto-commentary, both donot mentioned but the doubts regarding the very concept refer these two types of pratyaksa - saṁvyāvahārika and the solutions are also discussed. This era witnesand pāramărthika. By that period mati-jñāna was sed intensive discussions over the relationship of considered as parokșa. The hypothesis of these two darśana and jñāna as well as śrutajñāna and matitypes of pratyakṣa - samvyāvahārika and pāramār- jñāna. thika came into existence after c. 3rd 4th A. D. in the
The development of the conception of fiveperiod of Nandisūtra (c. 5th A. D. ) as the above fold knowledge continued during thec. 3rd-7th A. D. division was clearly mentioned in this text.
but it got interrupted after the c. 7th A. D. and discus
sions over Pramāņavāda ( science of valid cognition) Bhagavatisūtra refers to Nandisātra and
started. This is noteworthy that Pramāņavāda in Anuyogadvāra for the details about the Jaina theory
Jainism was the result of the impact of other philosoof knowledge. It concludes that this portion was
phical traditions. incorporated in Bhagavati at the time of Valabhi Vacană (c. 5th A. D. ). Sthānanga's classification of Jaina Concept of Pramāņa knowledge as pratyaksa and paroksa, also is contem-
The theory of five-fold knowledge, originally porary to Tattvarthasūtra (c. 4th A. D.). In the above belonged to Jainas but the case is different with the mentioned scriptures avadhijñāna ( clairvoyance ), theory of Pramāna. This latter conception is borromanah-paryaya-jñana (telepathy or knowledge of wed by Jainas from other philosophical traditions. others' mind ) and kevalajñāna (perfect knowledge The concept of Pramāna in Jaina philosophy came comprehending all the substance and their modes, into existence in c. 3rd 4th A. D. and continued to i.e., Omniscience ), all being beyond the range of our develop upto the c. 13th A. D. senses are considered as transcendental perception or Jaina Ācāryas, first of all accepted the conself perception. This conception did not undergo any cept of Pramāņa as it was prevalent in other philoso
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