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A SOURCE-BOOK IN JAINA PHILOSOPHY
this stand-point the schematisism of the classification of the knowledge would be as follows:
(1) Avadhi, manaḥparyaya and kevala is pāramārthika pratya.
kşa.
(2) Śrutajñāna is parokşa.
(3) Indriya-pratyakşa (sense-experience) is paroksa from the pāramārthika point of view and pratyakşa from the practical point of view.
(4) Knowledge arrived at by the mind only is parokşa.
Ācārya Akalanka and some other ācāryas have distinguished pratyakşa into pāramārthika and sāṁvyāvahārika. The distinction has its basis in the Nandisutra and Viseşāvaśyakabhāşya.
The Abhinibodhika, jñana has been distinguished into the four different stages like avagraha, īhā, avāya and dhāraņā.
These stages have been scientifically analysed and discussed by the Jaina ācāryas. The mental states like memory (smarana) and recognition (pratyabhijñā) have been defined with reference to their metaphysical implication by the later ācāryas. But there is not much basis for definition of the concepts like smarana and pratyabhijñā in the āgamic literature. The main cause of this is, that there was not much of logical and metaphysical disputation at the time of āgamic literature. But later logicians has to compete with the scholars of other darśanas in interpreting their logical and psychological concepts. We may now consider the nature of five types of knowledge and also of memory (smarana), pratyabhijñā (recognition) and anumāna (inference) etc., from the point of view of pramāṇa and also from the metaphysical implication.
MATIJÑANA Matijñāna is sense experience. It is arrived at with the help of the sense-organs and the manas (mind).2 In the āgamic literature
1 Viseşayaśyaka bhāşya 95 and its svopajña vrtti. 2 Tattvārthasūtra 1, 1".
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