World Of Jainism

Author(s): Vishwanath Pandey
Publisher: Vishwanath Pandey

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THE ORIENT
viz., integration (labdhi), consideration (bhavana), understanding (upayoga), and interpretation (naya).
Direct Knowledge: Pratyaksa Jnana
It has been stated above that the Jainas hold perception (mati) and authority (sruta) as indirect knowledge (paroksainana), because they are obtained through some medium. But they consider avadhi (clairvoyance), manahprayaya (telepahty) and kevala (supreme) knowledge as direct knowledge (pratyaksa jnana). This contention is based on the Jaina hypothesis that the soul has knowledge as its intrinsic quality, and that the soul can utilize this quality independent of any medium. That is to say, there is no need of any direct or indirect physical contact with the objects. Generally, the contact between the senses and their objects is considered to be necessary for the emergence of knowledge. But according to Jainism the soul can directly intuit the objects. If the soul is unable to have knowledge, it is not because of its inherent inability but because of the veil of the Karmas with which it is very often covered. Thus, the Jaina epistemology, ontology and ethics are interdependent. Without ethical considerations the epistemological problems are incomplete. The ethical presupposition is that the soul is sensitive to the Karmic dust and it is usually veiled by it. Only rigorous religious practice can destroy the Karmic dust and thus open the path of knowledge. Knowledge is, here, destruction-cum-subsidence (Ksayopasama-nimitta).26 It is acquired by the good and bad deeds of the being (guna pratyaya), and hence there are degrees of knowledge depending upon the degrees of knowledge-veiling (jnana-avaraniya) karmas.
Avadhi and Manahparyaya
Avadhi or clairvoyance is the lowest category of direct knowledge. Besides human beings, denizens of heaven and hell are endowed with avadhi. But in their case, it is due to their birth (bhava-pratyaya).27 Since avadhi is the lowest under this category, its objects are not very subtle, but are those which have shape or form (rupin). The units of time and space can be objects of avadhi. But, it cannot know their various modes. Besides, avadhị cannot grasp such things as soul, dharma and adharma. Here also it differs from individual to individual with reference to their spiritual attainments.
This brings us to the second category of direct knowledge, i.e. manapharya or telepathy. It is more advanced stage of knowledge than avadhi. Besides having the knowledge of other minds, manahparayaya has the knowledge of things and modes which are beyond the comprehension of avadhi. The difference
26. Tattvartha Sutra, I, 22.
27. Tattvartha Sutra, I, 21.