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Philosophy
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abiding by the canonical prescriptions and proscriptions, the supreme goal of life can be achieved. Once right faith (samyak darśana) is generated, his attitude towards other co-existents becomes righteous. His right kind of inclination enables him to comprehend the nature of reality as enunciated in the canons.
The second necessary condition for reaching the state of consummation is that the jiva should be equipped with right kind of knowledge (gyāna).
Gyāna is conceived as self-luminous as it shows to the soul not only object but also itself. Knowledge is not an external possession of the soul but is only a mode of the soul or self. It is an intrinsic property of the soul. It reveals self as a knower or subject as well as the objects of the world. As such knowledge is indispensable means to serve the ultimate purpose of jīva. It enables the jīva to choose the good and avoid the evil. Hence possession of right knowledge is essential for the progress on the path of the realisation of the ultimate goal.
In the Jain epistemology, knowledge is divided into mediate (parokşa) and immediate (pratyakşa). Mediate knowledge is derived through an intervening medium where as immediate knowledge is derived through direct perception without any intervening medium. Knowledge is of five different kinds viz. mati, śruta, awadhi, manah-paryaya and kewala. Mati gyāna arises out of the contact between the object and the senses. Śruta gyāna is the knowledge revealed by the scriptures. It involves inference as well as verbal testimony. Awadhi gyāna is a kind of extra-sensory perception. It is latent in every soul though not available to all. It has space-time limitation. Manaḥ Paryaya gyāna refers to the thoughts in the minds of others. Those who are endowed with this knowledge can know the mental activities of others. It is higher kind of knowldge and can be had only by those who are spiritually advanced. Kewal gyāna is infinite knowledge. It is omniscience. It is conjoined with the attainment of liberation.
