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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]
Jaina seven-valued logic is a system of argumentation developed by Jaina philosophers and thinkers in ancient India to support and substantiate their theory of pluralism.This argumentation system has seven distinct semantic predicates which may be thought of as seven different truth values.
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]
The epic poem Triṣaṣṭi-śalākā-puruṣa-caritam or "Lives of Sixty-Three Great Men" is a hagiographical treatment of the twenty four Tīrthaṅkaras and other important persons instrumental in defining the Jain philosophical position, collectively called the "śalākāpuruṣa", their asceticism and eventual liberation from the cycle of ...
The humans in this era as per Jain cosmology have this type of joint structure. The samhananas play a great role in Jain doctrine. Only the first four make a meditation possible and only the best structure, the 1st joining of the joints, permits the highest kind of concentration which precedes salvation.
It consists of 36 chapters, each of which deals with aspects of Jain doctrine and discipline. It is believed by some to contain the actual words of Bhagwan Mahavira (599/540 - 527/468 BCE) - the 24th Tirthankara in Jainism.