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Chapter - 1
Samayusāra Annotations :
The Jain theory of knowledge (epistemology) holds that the soul is inherently capable of knowing/cognizing all things-the self as well as non-self with all their attributes. But this capacity of the soul is obstructed by the veil of jñānāvaraṇīya karma which permits only a piecemeal and fragmental cognition. The knowledge is perfect when the veil is totally removed and imperfect when there is only partial removal. Again the knowledge is direct (pratyakşa) or indirect (parokşa) according as it emerges without or with the help of any instrument, other than the self, including sense organs and the mind.
For the sake of systematic investigation, the various states of knowledge ranging from the most primitive, imperfect and perverted knowledge of the one-sensed organism-such as plants-upto the most perfect and pure knowledge of the omniscient (kevalī), have been classified into five categories :
(i) Perceptual knowledge (mati-jñāna) (ii) Scriptural/verbal knowledge (śruta-jñāna) (iii) Knowledge akin to clairvoyance (avadhi-jñāna) (iv) Knowledge akin to telepathy (manahparyaya-jñāna) (v) Omniscience pure and perfect knowledge (kevala-jñāna)
Of these, the first two are indirect or mediate as they are dependent upon the help of the sense-organs and mind, while the last three are direct or immediate ones as they are free from the dependence upon the sense-organs. The conception of these (latter) categories may appear rather dogmatic, but it should be remembered that the vital source of Jain Theory of Knowledge lies in this conception. If the soul has the ability to know everything, it must know independently and without any external help. Spatial or temporal distance can obstruct physical movement but it cannot have any limiting influence on the capacity to know. When the soul is unable to penetrate the distance, it is due to the delimitation of its own knowing capacity by the obstructive veil and not due to any inherent privation
Knowledge is as independent as existence. Just as existence does not depend upon something external for its existence, so also
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