The soul is a conscious being and as such is always in possession of some knowledge. But all knowledge is not Right Knowledge. That knowledge which the soul blessed with Right Vision possesses and which reveals with certainty (without exaggeration or inadequacy) exact nature of things and which leads to its spiritual developments is termed as Right Knowledge. Thus Right Knowledge should satisfy the following criteria:
1) It should be necessarily preceded by Right Vision (if the vision is false the knowledge would also be false),
2) It should reveal completely the true nature of things, e.g. knowledge of substances comprising the universe, fundamentals describing the process of liberation etc., and it should lead towards the spiritual development of the soul.
As mentioned above the soul is never without knowledge as the soul's essential quality is consciousness. however, as soon as the soul acquires Right Vision by any of the two processes mentioned earlier the knowledge becomes Right Knowledge. Alternatively, it can be said that with the separation of the soul from bondage of karma matter (obstructing Right Knowledge), partially or fully it manifests itself.
Right Knowledge is broadly divided into five categories depending upon the progressive development of the soul or increasing manifestation of its power in respect of knowledge or consciousness. These are
1) Sensory (mati)
2) Study (Sruta)
3) Clairvoyance (Avadhi)
4) Telepathy (Man Prayaya) and
5) Omniscience (Kewalya).
The progress of the soul to realize these powers is possible by separating the shadow cast by the karmas on the soul, just as a mirror, which is covered with dust, starts shining and giving clear image when the dust is removed.
These five varieties are divided into two groups viz. direct or indirect or Pratyaksha and Paroksha respectively. The first two i.e. sensory (mati) and study (sruta) are indirect as these are acquired through the medium of senses or mind, while the remaining three are considered direct, as these are acquired by soul directly without any intermediary.
Though it must have become obvious the distinction between non-knowledge- agyan, false knowledge-mithya gyan and Right Knowledge-samyag gyan may be clarified by the example of a pitch dark room, a room with colored light and one with natural bright light. The dark room is like agyan where nothing can be known. In the colored room every thing appears in false color different from what it is, and therefore, is like false knowledge. However, the room with natural bright light shows things in their true form as they are and therefore, is like Right Knowledge.
Now we take up the discussion of five varieties of knowledge one by one.
Sensory knowledge (Mati Gyan)
This is the knowledge derived through the sense organs like eyes, ears etc. and the mind. It can be false or right depending on the truth of the perception and rightness of vision. There are four stages by which sensory knowledge or Mati Gyan is acquired:
1) Avgraha or apprehension-When the object comes in contact with the sense or mind and consciousness is stirred without exactness of the subjects.
2) Iha or speculation-Is the second stage when effort is made by the mind to determine the object specifically.
3) Apaya or Judgment-Is the cognition or knowledge of the true nature of the object.
4) Dharna or retention-Is retention of the knowledge acquired.
On the basis of this four-fold division and applying it to senses and mind and other criteria there are no less than 336 sub-divisions of sensory knowledge. It is also known as Smriti (remembrance) Sangya (recognition) chinta (induction) and abhinbodh (deduction) according to Tatvarth Sutra.
Study Knowledge (Srut Gyan)
Stands for verbal or scriptural knowledge and is derived from 'sru' which means 'hear' and Gyan which means knowledge. It is of two types e.g. anga knowledge and non-anga knowledge. Of the former there are twelve varieties linked with twelve anga like Acharanga etc. and the latter is of many varieties.
Study Knowledge is always preceded by sensory knowledge. Study knowledge is also called a collection of the best product of sensory knowledge when the latter becomes converted in words, which makes the distinction between sensory and study almost negligible. In Tatvarth Sutra it is stated that if sensory knowledge is milk study knowledge is milk product e.g. butter.
Remote Knowledge (Avadhi Gyan or Clairvoyance)
It is the determinate knowledge of remote physical objects derived directly without instrumentality of senses or mind. It is of two types (i) Bhav Pratyaya i.e. one owing to birth which is manifest in creatures of Narakas and Devas and (ii) Guna Pratyaya which is acquired by destroying karmas.
Mind Reading knowledge (Telepathy or Man Prayaya Gyan)
All living beings with mind or manas when engaged in thinking give different shapes to the mind according to objects thought of. The knowledge which can apprehend these shapes of other minds or thoughts of others is telepathy. If the general form of the thought is known it is called Rijumati and if particular features are apprehended it is called Vipulmati telepathy-the latter being purer than the former.
There are four points of distinction between remote (clairvoyance) and mind reading (telepathy) i.e.
1) the former is less pure than the latter
2) former extends to the entire universe, the latter has limited area of operation
3) former can be acquired by all classes of creatures, the latter can be acquired by some human beings and lastly
4) former can visualize substances and their numerous forms but the latter can visualize only the thoughts of mind.
Omniscience (Kewal Gyan)
This is unlimited knowledge of the whole of reality which the individual soul acquires directly. It extends to all substances and all their modes. It is described as perfect, complete, unique, absolute, pure, comprehensive and infinite. It is the logical conclusion of the theory of progressive removal of knowledge obstructing karmas from the soul completely. Thus when major karmas are completely destroyed the soul shines in full splendor and attains omniscience which perceives all substances with all their modes after which nothing remains unknown.
Much can be said about omniscience but only a few observations will be made. As soon as omniscience appears all other types of knowledge disappear much in the same way as stars of the sky disappear as soon as the sun starts shining. The reason for this is that while omniscience appears when there is total destruction of knowledge obstructing karmas the other four require only a partial destruction thereof.
Once omniscience appears the soul is all set for liberation. It is either Sayoga Kewali as a Tirthankar with only some minor karmas which sustain the body and they preach the truth or Ayoga Kewali which is the last stage on the path is followed by soul's ascent to Nirvana to become siddha.
Thus omniscience is the culmination point of not only Jain epistemology but also of Jain ethics and Jain metaphysics. In Jainism all the sciences strive forward and meet in omniscience without any contradiction or confusion.
Soul can have at one, and the same time one, two, three or four kinds of knowledge. If one, it is perfect knowledge because having acquired this, nothing remains to be known. If two kinds, it is sense knowledge and study knowledge. If three, it is sense, study and remote knowledge or mind reading knowledge. If four, the soul acquires all types of knowledge except the perfect knowledge.
True to its approach Jainism divides each of these types of knowledge, into numerous divisions and sub-divisions. However, it may be reiterated that essentially all types of knowledge are manifestation of the powers inherent in the soul. These powers have become clouded or over shadowed by matter i.e. karma, due to the soul's acts of omission and commission since time immemorial. To the extent to which the soul is able to shed the bondage of particular karma, to that extent the particular type of knowledge manifests itself in the soul. This explains why some people are less intelligent than others. Even in the same family -even out of twins- one may be an idiot and another may be a genius. Some people have superior powers of reading others minds and some can visualize things remote or happenings in the past or likely in the future. It is all a manifestation of the extent of bondage of karma accompanying the soul from life to life and world to world.
However, the pilgrim on the path of spiritual development should strive for expanding his knowledge in the light of Right Vision acquired. He should apply his mind and senses to acquaint himself with the true nature of things like soul, non-soul (matter), their interplay and make use of such knowledge for following the path of right conduct including Right Penance. Through right conduct or penance he should try to tear the bondage of karma and thereby gain the higher types of remote and mind reading knowledge and ultimately perfect knowledge after which nothing remains to be known or done. This brings us to the subject of Right Conduct.
Right Conduct-including Right Penance
by http://www.jainworld.com
