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The knowledge acquired through the empirical perception and mind is termed as Mati Jnana (Sensory knowledge). [2] 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]
Classification of Saṃsāri Jīvas (Transmigrating Souls) in Jainism.According to Sacred Jain text, Sarvārthasiddhi: "Immobile beings (sthāvara jīvās) possess the four vitalities of the sense-organ of touch, strength of body or energy, respiration and life-duration. [4] There are five classes of beings: One-sensed beings (Ekendriya Jiva) have:
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]
In Nyaya, jñāna is a mental event, better translated as cognition rather than knowledge. Jñāna can be true or false. Jñāna is not belief, but lead to the formation of belief. All true cognitions reflect their object. However, true cognitions do not always arise from a source of knowledge. True cognitions can also arise accidentally. [6]
The Jain theory of causation holds that a cause and its effect are always identical in nature and hence a conscious and immaterial entity like God cannot create a material entity like the universe. Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation . A soul who destroys all ...
Jain scriptures speak of twelve stages through which the soul achieves this goal. A soul who has attained kevala jnana is called a kevalin ( केवलिन् ). [ 3 ] According to the Jains, only kevalins can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.
Jīva (Sanskrit: जीव) or Ātman (/ ˈ ɑː t m ən /; Sanskrit: आत्मन्) is a philosophical term used within Jainism to identify the soul. [1] As per Jain cosmology, jīva or soul is the principle of sentience and is one of the tattvas or one of the fundamental substances forming part of the universe.
In Jainism, godliness is said to be the inherent quality of every soul.This quality, however, is subdued by the soul's association with karmic matter. All souls who have achieved the natural state of Unlimited bliss, Unlimited knowledge (kevala jnana), Unlimited power and Unlimited perception are regarded as God in Jainism.