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According to Jain epistemology, sense perception is the knowledge which the Jīva (soul) acquires of the environment through the intermediary of material sense organs. [5] This includes recollection, recognition, induction based on observation and deduction based on reasoning. [2] This is divided into five processes: [6] [7]
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In Jain epistemology, there are two kinds of valid methods of knowledge: pratyakṣa or "direct knowledge" and parokṣa or "indirect knowledge". Kevala-jñana is considered pratyaksa . [ 20 ] Five ways of obtaining knowledge are defined: matijñana acquired through sensory perception; srutajñana acquired through understanding of verbal and ...
Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of the Tattvas or fundamentals. [2] Without knowing them one cannot progress towards liberation. They are: Jīva - Souls and living things; Ajiva - Non-living things; Asrava - Influx of karma; Bandha - The bondage of karma
Jain philosophers' preoccupation with epistemology continued into the early modern period, which saw several great Jain scholars who wrote on the navya-nyaya (lit. ' new reason ') philosophy, such as Yaśovijaya (1624–1688). The Jain encounter with Islam also led to theological debates on the existence of God and on the use of violence. [153]
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Siddhasena Divakara-a jain monk of the Śvetāmbara sect in the fifth century CE who wrote works on Jain philosophy and epistemology. [4] [5] [6] He is credited with the authorship of many Jain scriptures. Sanmatitarka (‘The Logic of the True Doctrine’) is the first major Jain work on logic written in Sanskrit.
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