Types Of Knowledge In Jainism

Here is a comprehensive summary in English of the Jain text "Types of Knowledge (Jnāna) in Jainism" by Hemant Shah, based on the provided PDF pages:

This Jain text, "Types of Knowledge (Jnāna) in Jainism," by Hemant Shah, delves into the epistemological framework of Jainism, focusing on the nature and classification of knowledge as an intrinsic attribute of the soul.

Core Principles of Jain Epistemology:

• The Soul and Knowledge: Jainism is an "Atmavadi Darsana" (soul-centric philosophy) that posits the existence of the soul (Atma). The soul possesses an inherent capacity for knowing all things, which is directly proportional to its purity. Karmic obstructions obscure this capacity. When these karmic veils are completely destroyed, the soul achieves "Ananta Jnana" (infinite knowledge). The degree of connection between the soul and matter determines the purity and, consequently, the capacity for knowledge.
• Karma and Knowledge: Jain epistemology is fundamentally rooted in the doctrine of Karma. The variations in knowledge are seen as a reflection of the varying degrees of karmic obstructions or the purity of the self.
• Upyoga (Understanding): The soul's consciousness (Chetana) operates through "Upyoga" or understanding. Upyoga is divided into two primary modes:
  • Darsana (Sensation/Perception): This is the perception of generalities (sāmānya) of things without grasping their particularities (visesa). It involves the consciousness that sense organs are affected. Darsana is of four types:
    • Cakshusa (Visual): Sensory perception through the eyes.
    • Acakshusa (Non-visual): Sensory perception through other sense organs.
    • Avadhi Darsana (Clairvoyant Sensation): Super-normal sensation of mysterious parts or aspects of material things, even at a distance of time or space, without sense organ contact.
    • Kevala Darsana (Pure Sensation): The sensation of all things in the universe.
  • Jnana (Cognition/Knowledge): This is a more complex and subtle process of understanding. Jnana is further divided into two categories:
    • Valid Knowledge: Five types.
    • Fallacious Knowledge: Three types.

Types of Valid Knowledge (Jnana):

The text details five types of valid knowledge:

1. Mati Jnana (Sensuous Knowledge): This is ordinary cognition obtained through the normal functioning of the sense organs and intellect. It includes remembrance, recognition, and inductive/deductive reasoning. It can be further broken down into perception (upalabdhi), memory (bhavana), and understanding (upyoga).
2. Sruta Jnana (Authoritative Knowledge): This is knowledge derived through symbols, signs, or words, encompassing all verbal, canonical, and scriptural knowledge. Sruta Jnana is invariably preceded by Mati Jnana and comprehends the past, present, and future dimensions of an object, providing knowledge by description rather than mere acquaintance. It has four aspects: association (labdhi), attention (bhavana), understanding (upyoga), and aspects of meaning (naya).
3. Avadhi Jnana (Clairvoyant Knowledge): This is direct visual intuition that enables one to know things or objects at a distance in time or space, without sensory contact.
4. Manah-paryāya Jnana (Telepathic Knowledge): This is the direct knowledge of the thoughts of others' minds, without any medium or agency. It is a form of extra-sensory perception attainable only by souls in higher stages of spiritual progression.
5. Kevala Jnana (Perfect Knowledge): This is omniscience, encompassing all substances and their modifications. It is pure, absolute, complete, and total knowledge, unlimited by space, time, or object. It is the highest form of perception, a result of the complete annihilation of all knowledge-obscuring karmas. It is possessed only by purified souls like Arihants and Siddhas.

Types of Fallacious Knowledge:

The text also mentions three types of fallacious knowledge, which are erroneous forms of the first three valid knowledge types:

• Kumati: Fallacious form of Mati Jnana.
• Kusruta: Fallacious form of Sruta Jnana.
• Vibhang: Fallacious form of Avadhi Jnana.

Key Observations and Comments:

• Mediate vs. Immediate Knowledge: Mati and Sruta Jnana are considered indirect or mediate (paroksa) because they involve senses and symbols. Avadhi, Manah-paryāya, and Kevala Jnana are considered direct or immediate (pratyaksa) because they bypass external senses.
• Liability to Error: Mati, Sruta, and Avadhi Jnana are liable to error (characterized by doubt, mistake, or carelessness). Manah-paryāya and Kevala Jnana, acquired by purified souls, are not prone to error.
• Objective Reality: Jain theory asserts the existence of an objective reality beyond consciousness, apprehended through perception and understood by intelligence. Attributes and relations are directly experienced, not products of thought or imagination.
• Self-Consciousness: In the case of self-consciousness, the subject, object, and knowledge itself are aspects of a single unity. In a perfect state, the soul is pure Jnana and Darsana.
• Omniscience as Ultimate Goal: Kevala Jnana (omniscience) is not just the culmination of cognitive faculties but also the ultimate end of moral, religious, and spiritual life in Jainism. It is intrinsically linked to the state of salvation and is achieved through the annihilation of karmic obstructions.

Conclusion:

The Jain theory of knowledge is presented as consistent with its metaphysics, ethics, and philosophy of the soul. The classification of knowledge fosters a rational outlook and provides a framework for understanding the soul's capacity and limitations. The detailed and scientific classification of knowledge is deeply rooted in the doctrine of Karma, serving as a foundational understanding for more complex Jain philosophical concepts.