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Knowledge In Jainism: An Overview
These five types of knowledge are the specific contribution of Jaina wisdom to the Indian epistemological sphere. In Nandisūtra(sūtra 2) this fivefold knowledge has been divided into two kinds- (1) pratyakṣa (direct) (2) parokşa (indirect). This broad division of knowledge has been accepted by Jaina logicians in the division of pramāņa also. The knowledge which requires the sense-organs and quasi-sense in its manifestation, comes under the category of indirect (parokşa) knowledge and the knowledge which occurs only through a soul without the help of sense organs and mind is called direct (pratyakşa) knowledge.
In this respect the Jaina view is different from the other Indian systems because all other systems of Indian philosophy consider the sensuons knowledge as direct knowledge where as the early Jaina thinkers accept it as indirect knowledge. The Jaina logicians including Jinabhadragani (6th century CE), Bhatta Akalańka (720-780 CE) introduce sensuous knowledge as empirical perception (sāmvyavahārika pratyakṣa). This was a latter development in the Jaina philosophy.
Matijñāna or Abhinibodhikajñāna
Generally matijñāna or abhinibodhika jñāna is considered as sensuous knowledge. Somewhere it occurs through sense-organs only, somewhere through sense-organ and quasi-sense, and somewhere it occurs through quasi-sense (mind) only. In Nandisūtra (sūtra 71) we find synonyms of abhinibodhika jñāna as- īhā, apoha, vīmamsā, maggaṇā, gaveṣaṇā, saņņā, saī, maī and panna. These synonyms present a vide perspective of matijñāna or abhinibodhika jñāna.
