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Study of Jainism
Knowledge is self-illuminative and it also illumines the object of knowledge (svapara prakašika). Cognition cognises itself and also illumines other objects, just as the lamp illumines the objects around it and illumines itself. From the point of view of identity, the self and knowledge are identical. From the point of view of difference the self has a quality of knowledge. From the point of view of identity and difference the self can be said to be neither completely different nor completely identical. This is because knowledge is the quality of the self and also because the object of knowledge is related to the knowledge as of external relation.
In the Rajapraśniyasūtra, Keśikumdra explains to $ ramana Rajapradesi the theory of knowledge as presented in the Āgamas. Kesikumara belongs to the Parsvanatha tradition. Kēsikumara explains the classification of knowledge into five types according to the Parsvanatha tradition :
1. abhinibhodhika jñana (sense experience) which is
also called Matijnana.
2. S rutajñana (indirect knowledge) 3. avadhijñana (clairvoyance)
4. manaḥparyayajñana (telepathy) 5. Kévalajñana (Omniscience).46
In the Uttaradhyayana sūtra there is a dialogue between Kesikumara and Gautama.46 From this it is clear that there was no difference between the Pars va and Mahavira, traditions regarding the nature and the types of knowledge. Similarly the Digambara and Svetambara traditions accept the distinction of five types of knowledge, although there seems to be some difference of opinion regarding the nature of Kēvalajñana.
Jaina theory of knowledge has undergone modifications keeping in view the development of theory of knowledge in other darsanas in Indian philosophy. Originally, the Jainas said that sense experience (indriya pratyakşa) is indirect knowledge
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