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Jaina Logic & Epistemology
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(parokyajñana), because the sense organs are the impediments in the acquisition experience and knowledge. They are like windows which give limited perception. That is what we get false sense perception like illusions and hallucination. The self is obstructed in getting direct cognition in this type of experience. The knowledge that the self gets directly without the help of the sense organs is direct knowledge (pratyakṣa jñana). Sthandiga clearly nakes this distinction 47
But the original stand of this distinction could not be retained because later developments required interaction and discussion with the other systems of Indian thought. The terminology had to be common. Therefore, the Jainas modified the use of the terminology by saying that the sense experience (indriya pratyakşa) was called Samvyavahara Pratyaksa. From the practical point of view while the cognitive experiences like (i) avadhi (clairvoyant cognition) (ii) Manahparyaya (telepathic cognition) were real or immediate pratyakşa (Nijapratyakşa) in broad sense. But Kēvala jñana (Omniscience) is the real pratyakșa.
Accordingly the Jainas gave a new classification of knowledge:
1. Matijñana - (Sense cognition) - Samvyavahara
Prat yaksa. 2. Sruta Jñana (indirect cognition like inference and
testimony etc - Parokşa (indirect kpowledge) 3. avadhi (clairvoyant cognition) as pratyakșa in a
broad sense). Manaḥ paryaya (telepathic cognition) Nijapratyakşa
in a broad sense) 5. Kévala Jnana (Omniscient cognition) Nija Pratyakşa
in its real sense.
These stages of knowledge have been systematically analysed by later Ācaryas who were great Logicians. The mental states like Smaraņa (memory) and pratyabhijña (recognition) have also been considered as valid sources of knowledge. They are to be classified with parokşajñana.
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