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NYĀYA AND JAINA EPISTEMOLOGY
attribute of the soul. The soul being essentially consious, knowledge is manifestation by the soul of its intrinsic character. Consciousness enlightens itself as well as the objects. It presents different degrees due to the obstruction of Karmas. The object of knowledge being infinitely complex can be fully comprehended only in the highest degree of knowledge, i. e. omniscience which is absolute and perfect knowledge and which is of course not possible for ordinary human beings who cannot rise above the limitations of sense-organs. This kind of perfect knowledge is revealed in the soul when the obstructive karmas are destroyed.
Jaina theory of knowledge is of great antiquity. Its origin is said to be pre-Mahāvīr according to some scholars. Jaina canons discuss means of cognition as well as categories of knowledge. The sources of valid knowledge described in sūtras are four. They are the Pramānas or means of valid cognition as follows :
i. Perception. ii. Inference. iii. Analogy iv. Authority.
Again, knowledge is classified into five categories in Jaina canons. The Uttarādhyayana sūtra and Tattvārtha sūtra refer to five types of knowledge which are :i. Matijñāna
- perceptual knowledge ii. Śruta jñāna - knowledge derived through
sacred books. iii. Avadhijñāna - Clairvoyance iv. Manahparyāyajñāna - telepathy V. Kevalajñāna - the highest and ultimate
knowledge.
