Jain knowing

Summary

Jain knowing is a different cut. In the first adhyāya (अध्याय) sat here, sense knowledge and what is heard are mediate. The direct knowledges do not go through a sense. That is why a reader who has just learned Nyāya (न्याय)'s perception will mishear the Jain word. This page says the cut and points at Tattvārtha (तत्त्वार्थ) 1. It does not move the Jain list into Gautama's sixteen topics.

नेपालीमा

जैन ज्ञानको वर्गीकरण अर्कै हो। यहाँ प्रस्तुत गरिएको पहिलो अध्यायमा मति र श्रुत परोक्ष हुन्। प्रत्यक्ष ज्ञानहरू इन्द्रियबाट भएर जाँदैनन्। त्यसैले न्यायको प्रत्यक्ष सिकेर आएको पाठकले जैन शब्द गलत सुन्छ। यो पृष्ठले वर्गीकरण भन्छ र तत्त्वार्थ १ देखाउँछ। जैन सूची गौतमका सोह्र पदार्थमा सार्दैन।

Tattvārtha (तत्त्वार्थ) 1.6 says the learning is by pramāṇa (प्रमाण) and by naya (नय). A naya (नय) is a standpoint, a way of taking a statement. It is a second tool of learning. It is not an extra Nyāya (न्याय) means added to a list of four.

Five knowings, two means

1.9 names five knowings: mati (मति), śruta (श्रुत), avadhi (अवधि), manaḥparyāya (मनःपर्याय), and kevala (केवल). 1.10 says that those five are two pramāṇas (प्रमाण), and it does not yet name the two. The next two lines do.

1.11. The first two, mati (मति) and śruta (श्रुत), are parokṣa (परोक्ष), mediate. Ordinary sense and scripture live here. mati (मति) covers sense and the mind's grasp. śruta (श्रुत) covers what is heard, including scripture.
1.12. pratyakṣa (प्रत्यक्ष) is the rest. avadhi (अवधि) is a limited direct knowing of what is not in front of the senses. manaḥparyāya (मनःपर्याय) is knowing another's mind. kevala (केवल) is complete knowing.

So a Jaina (जैन) pratyakṣa (प्रत्यक्ष) is avadhi (अवधि), manaḥparyāya (मनःपर्याय), and kevala (केवल). Sense-contact, which is Nyāya (न्याय)'s whole definition of perception at Nyāya (न्याय) 1.1.4, sits on the Jaina (जैन) parokṣa (परोक्ष) side. The two books are using one word for two cuts.

Adhyāya (अध्याय) 1 of the Jaina (जैन) book is the Śvetāmbara (श्वेताम्बर) reading, and 1.1 through 1.12 are written by hand. Adhyāyas (अध्याय) 2 through 10 follow the Digambara (दिगम्बर) pāṭha (पाठ) of the Sarvārthasiddhi (सर्वार्थसिद्धि). The school page says so. From 1.13 the sūtras (सूत्र) take up mati (मति) and the nayas (नय), and those lines have sittings.