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Article: Knowledge
Contributed by Jasmine Kelly
Knowledge – jñāna – is an important attribute because it is needed to progress spiritually, as it helps people recognise the delusions of the world. It is an inherent quality of the soul – guṇa.
The Jains split knowledge into five types, which are linked to level of spiritual development. The highest type of knowledge is omniscience or absolute knowledge – kevala-jñāna. Once this has been reached, the salvation of the soul – mokṣa – follows when the body dies.
The concept of the ratna-traya – 'three jewels' – associates spiritual level with the attributes of correct faith, knowledge and behaviour. True knowledge is fully grasping the teachings of the Jinas, which forms the basis of behaviour that aids spiritual progress. The development of different types of knowledge is also connected to specific phases in the guṇa-sthāna – 14 stages of spiritual progression.
This piece is a summary of the article "Knowledge". The full article will be available soon.
Types of knowledge
Shapes of divine clairvoyance
Image by British Library © CC0 1.0 (Creative Commons Public Domain)
Knowledge is one of the innate qualities – guṇas – of the soul – jīva – but may be obscured by karmas. All souls retain this characteristic, even those that are deluded by attachments to the world and thus ignore the path of liberation.
[the first gem of] ‘Correct faith’ may or may not exist, but knowledge or cognition of one form or the other always exists in a soul
Sukhlalji 1974: 18
Like the other qualities of the soul, knowledge has various modes – paryāyas – that change constantly. Knowledge – jñāna – has five modes, which are usually described as the five types of knowledge.
This table, based on page 112 of Wiley 2004, summarises the types of knowledge.
|
Number |
Name |
Meaning |
Types of beings that have it |
|---|---|---|---|
|
1 |
mati-jñāna |
sensory knowledge, coming from the five senses and the mind |
All living beings, even those that have only one sense, that of touch |
|
2 |
śruta-jñāna |
verbal cognition, implying language in gestures or words, especially knowledge of ‘what has been heard’. This means the tradition as handed down by the Jinas or scriptural knowledge |
Five-sensed beings with the ability to reason |
|
3 |
avadhi-jñāna |
extra-sensory knowledge or clairvoyance |
Beings in the heavens and hells are born with this but humans can gain it through specific practices |
|
4 |
manaḥ-paryāya-jñāna |
knowledge of other’s minds or telepathy |
Human beings who are highly advanced spiritually |
|
5 |
kevala-jñāna |
omniscience or knowledge of everything everywhere, whether it relates to the past, present or future |
Kevalins and Jinas |
Three gems
This concept is a key Jain doctrine, which effectively summarises the steps towards liberation. The second gem or jewel is samyag-jñāna, which literally means 'correct knowledge'. Also translated as 'right knowledge' or 'proper knowledge', samyag-jñāna means fully understanding the basic truths. These are the tattvas or seven 'fundamentals of existence'.
Accepting the tattvas is the first step – first jewel – in being a follower of the Jinas but properly grasping these first principles is the second. The concept of right knowledge means the believer must completely comprehend the Jain view of the universe, including its cosmology and traditional history, frequently known as Universal History.
Significance
Śruta-skandha-yantra
Image by Nalini Balbir © Nalini Balbir
Knowledge is a central element of Jain doctrine from the beginnings of 'right faith' to final liberation.
As a soul develops spiritually, freeing itself from karma, it acquires greater knowledge, until it accomplishes perfect knowledge – kevala-jñāna. This is achieved solely at the highest spiritual levels, shortly before final emancipation – mokṣa. The possessor of perfect knowledge knows everything – whether past, present or future, and knows everything in all its modes.
Thus a soul can gain different types of knowledge with spiritual progress. But knowledge is also a way to advance spiritually, because 'proper knowledge' – samyag-jñāna – is required for 'proper behaviour' – samyag-cāritra or samyak-cāritra. Without knowledge of what is right and wrong, there can be no substantial spiritual development.
Images
This manuscript painting depicts the shapes of divine clairvoyance – avadhi-jñāna. The first of the three types of 'direct knowledge', clairvoyance comes with advanced spirituality. The gods are on a higher spiritual plane than human beings but they cannot attain liberation as humans can.. Image by British Library © CC0 1.0 (Creative Commons Public Domain)
Found in Digambara temples, a śruta-skandha-yantra is a metal or brass representation of the scriptures. A symbol of the scriptural knowledge – śruta-jñāna – vital for spiritual development, it takes the form of a tree, with 24 branches showing the various types of sacred texts. This śruta-skandha-yantra in Tamil Nadu is surrounded by Jina images.. Image by Nalini Balbir © Nalini Balbir
Further Reading
- The Jains
Paul Dundas - Library of Religious Beliefs and Practices series; series editor John Hinnels and Ninian Smart; volume 14
Routledge Curzon Press; London, UK; 2002
- 'Uttarâdhyayana Sûtra'
- translated and edited by Hermann Jacobi
Jaina Sutras Part II: Uttarâdhyayana Sûtra and Sûtrakritâṅga
Sacred Books of the East series; series editor F. Max Müller; volume 45
Clarendon Press; Oxford, England UK; 1895
- The Jaina Path of Purification
Padmanabh S. Jaini - University of California Press; Berkeley, California USA; 1979
- Commentary on Tattvārtha Sūtra of Vācaka Umāsvāti
Pandit Sukhlalji - translated by K. K. Dixit
L. D. series; volume 44
L. D. Institute of Indology; Ahmedabad, Gujarat, India; 1974
- Historical Dictionary of Jainism
Kristi L. Wiley - Historical Dictionaries of Religions, Philosophies, and Movements series; series editor Jon Woronoff; volume 53
Scarecrow Press; Maryland, USA; 2004
Links
- Types of knowledge
-
Hemant Shah outlines the types of knowledge in the Jain faith on the website of the Jainism Literature Center, associated with the Faculty of Arts and Sciences at Harvard University.
http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/article/jnana.htm
- Knowledge – Jñāna (part 1)
-
Shugan Chand Jain discusses the concept of knowledge in these study notes from the International School for Jain Studies, provided on the HereNow4U website. This is the first part of the study notes on this topic; the second part is also available.
- Knowledge – Jñāna (part 2)
-
Shugan Chand Jain discusses the concept of knowledge in these study notes from the International School for Jain Studies, provided on the HereNow4U website. This is the second part of the study notes on this topic; the first part is also available.
- 'The Doctrine'
-
Colette Caillat, A. N. Upadhye and Bal Patil outline the central tenets of the Jain religion in this chapter from their 1974 work Jainism, including:
- the 'three gems'
- knowledge
- doctrine of 'truth from many viewpoints'
- tattvas
- soul
- karma
- leśyās
- cosmology
- cycles of time
- Jinas.
The online version is provided on the HereNow4U website.
- Jain doctrine
-
Jainworld.com gives a detailed explanation of key elements of Jain doctrine, including the:
- three gems
- concept of knowledge
- lay conduct
- vows
- penance.
- Statue of Sarasvatī
-
Sarasvatī, goddess of knowledge, music and the arts, is worshipped by several Indian religions, including Jainism. She is often featured in works of art, ranging from manuscripts to temples. This picture of a 12th-century statue is provided by the Smithsonian Institute in Washington DC.
- Figure of a vidyā-devī
-
An 11th-century carving of one of the 16 vidyā-devīs – goddesses of magical knowledge – held at the British Museum in London.
- Mahā-mānasī
-
A white marble sculpture of Mahā-mānasī on the ceiling of a corridor in the Vimala Vasahi temple at Mount Abu in Gujarat. She is one of the 16 vidyā-devīs – goddesses of magical knowledge. The Digital South Asia Library at the University of Chicago in the USA provides this black-and-white photograph.
http://dsal.uchicago.edu/images/aiis/aiis_search.html?depth=Get+Details&id=16019
- Possible vidyā-devīs
-
These figures sculpted in relief in the Mahāvīra temple at Kumbharia, Gujarat may be two vidyā-devīs and other goddesses. The 16 vidyā-devīs are Jain goddesses of magical knowledge. The Digital South Asia Library at the University of Chicago in the USA provides this black-and-white photograph.
http://dsal.uchicago.edu/images/aiis/aiis_search.html?depth=Get+Details&id=29839
- Vidyā-devīs at Ranakpur
-
The 16 vidyā-devīs – goddesses of magical knowledge – are the largest figurative sculptures on the intricately carved domed ceiling of the temple at Ranakpur in Rajasthan. Click on the black-and-white photograph provided by the Digital South Asia Library at the University of Chicago in the USA to see the sculpture in more detail.
http://dsal.uchicago.edu/images/aiis/aiis_search.html?depth=Get+Details&id=30475
- Ceiling at Ranakpur
-
The ornate domed ceiling of the main hall – maṇḍapa – of the Ādinātha temple at Ranakpur in Rajasthan. The large figures are the goddesses of magical knowledge – vidyā-devīs – while small sculptures of sitting Jinas are arranged in rows around the concentric circles of the dome. The Digital South Asia Library at the University of Chicago in the USA provides this black-and-white photograph.
http://dsal.uchicago.edu/images/aiis/aiis_search.html?depth=Get+Details&id=30509
- Detail of the dome at Ranakpur
-
Detail of the magnificent carvings of the dome in the main hall – maṇḍapa – of the temple to Ādinātha at Ranakpur in Rajasthan. The figures include the vidyā-devīs – goddesses of magical knowledge – and other deities. The Digital South Asia Library at the University of Chicago in the USA provides this black-and-white photograph.
http://dsal.uchicago.edu/images/aiis/aiis_search.html?depth=Get+Details&id=30510
- Shrine to Gaṇeśa
-
A portable Jain shrine to the popular deity Gaṇeśa. With an elephant head, Gaṇeśa is associated with wealth, knowledge of all kinds and wisdom. Details of this shrine are provided by Christie's of London, where it was auctioned in 2009.
eLibrary Links
- Pandit Sukhlalji's Commentary on Tattvārtha Sūtra – chapters 1 to 5
-
This is the first five chapters of K. K. Dixit's English translation of Pandit Sukhlalji's Commentary on Tattvārtha Sūtra of Vācaka Umāsvāti.
Accompanied by the original text of the Tattvārtha-sūtra and its English translation, this study is of great interest because of its extensive commentary. This lucidly discusses all the implications of the text.
The front matter, chapters six to ten and the index are in separate files.
- Pandit Sukhlalji's Commentary on Tattvārtha Sūtra – chapters 6 to 10
-
This is chapters six to ten of K. K. Dixit's English translation of Pandit Sukhlalji's Commentary on Tattvārtha Sūtra of Vācaka Umāsvāti.
Accompanied by the original text of the Tattvārtha-sūtra and its English translation, this study is of great interest because of its extensive commentary. This lucidly discusses all the implications of the text.
The front matter and the first five chapters, and the index are in separate files.
Glossary
- Cosmology
-
A belief system about the universe that covers its origin, structure and parts, and natural laws and characteristics such as space, time, causality and freedom.
- Doctrine
-
A principle or system of teachings, especially religious philosophy.
- Jina
-
A 'victor' in Sanskrit, a Jina is an enlightened human being who has triumphed over karma and teaches the way to achieve liberation. A synonym for Tīrthaṃkara, which means 'ford-maker' or one who has founded a community after reaching omniscience through asceticism. The most famous 24 – Ṛṣabha to Mahāvīra – were born in the Bharata-kṣetra of the middle world, but more are found in other continents. There have been Jinas in the past and there will be some in the future.
- Jīva
-
Sanskrit for 'self', 'soul' or 'that which is sentient'. It makes up the universe along with ajīva, or non-sentient material substance. It is a material substance that changes in size according to the body it inhabits in each life. It is born in different bodies in various places in the Jain universe based on karma from earlier lives. The soul is liberated from the cycle of birth when it has achieved spiritual purity and omniscience. Also called ātma or ātman.
- Karma
-
Action or act, thought of as physical in Jainism. Created by mental or physical action, karma enters the soul, which then needs religious restraints and practices to make it flow out. Karma can be both:
- negative – deriving from harmful acts
- positive – arising from beneficial actions.
Both types of karma trap a soul in continual rebirth. A pan-Indian concept, karma has extremely complex, detailed and technical divisions and subdivisions in Jainism.
- Kevala-jñāna
-
Omniscience, enlightenment or perfect knowledge – the highest of the five types of knowledge, where one knows everything wherever and whenever it is. It is extremely difficult to attain, equivalent to the 13th stage of spiritual purity in the guṇa-sthāna. Digambaras believe only men can achieve it whereas Śvetāmbaras believe that both men and women can become enlightened.
- Mokṣa
-
The 'liberation' of the soul from its body and thus from the cycle of rebirth because it has no karma and becomes omniscient. The ultimate aim of Jainism is to achieve mokṣa and become a liberated soul in siddha-śilā.
- Samyak-cāritra
-
'Right conduct'. A person who has faith in the principles of Jainism and knows them should put them into practice. This is the third of the Three Jewels vital for spiritual progress.
- Samyak-darśana
-
'Right insight' or the proper view of reality, which means faith in the principles of Jainism taught by the Jinas. The first of the Three Jewels of Jainism and a necessary first step in spiritual progress.
- Samyak-jñāna
-
'Right knowledge'. Once one believes the principles of Jainism, one has to learn them and know them properly. The second of the Three Jewels.
- Tattva
-
'Reality’, defined in the seven principles that form the basis of the Jain system of thought:
- jīva – sentient entities
- ajīva – non-sentient entities
- āsrava – influx of karma into the soul
- bandha – bonding of karma with the soul
- saṃvara – stopping the inflow of karma
- nirjarā – progressive elimination of karma
- mokṣa – liberation.
This list comes to nine items when good action – puṇya – and bad action – pāpa – are counted separately. One who has reached right insight – samyag-darśana – believes the tattvas as an item of faith.
- Cosmology
-
A belief system about the universe that covers its origin, structure and parts, and natural laws and characteristics such as space, time, causality and freedom.
- Doctrine
-
A principle or system of teachings, especially religious philosophy.
- Jina
-
A 'victor' in Sanskrit, a Jina is an enlightened human being who has triumphed over karma and teaches the way to achieve liberation. A synonym for Tīrthaṃkara, which means 'ford-maker' or one who has founded a community after reaching omniscience through asceticism. The most famous 24 – Ṛṣabha to Mahāvīra – were born in the Bharata-kṣetra of the middle world, but more are found in other continents. There have been Jinas in the past and there will be some in the future.
- Jīva
-
Sanskrit for 'self', 'soul' or 'that which is sentient'. It makes up the universe along with ajīva, or non-sentient material substance. It is a material substance that changes in size according to the body it inhabits in each life. It is born in different bodies in various places in the Jain universe based on karma from earlier lives. The soul is liberated from the cycle of birth when it has achieved spiritual purity and omniscience. Also called ātma or ātman.
- Karma
-
Action or act, thought of as physical in Jainism. Created by mental or physical action, karma enters the soul, which then needs religious restraints and practices to make it flow out. Karma can be both:
- negative – deriving from harmful acts
- positive – arising from beneficial actions.
Both types of karma trap a soul in continual rebirth. A pan-Indian concept, karma has extremely complex, detailed and technical divisions and subdivisions in Jainism.
- Kevala-jñāna
-
Omniscience, enlightenment or perfect knowledge – the highest of the five types of knowledge, where one knows everything wherever and whenever it is. It is extremely difficult to attain, equivalent to the 13th stage of spiritual purity in the guṇa-sthāna. Digambaras believe only men can achieve it whereas Śvetāmbaras believe that both men and women can become enlightened.
- Mokṣa
-
The 'liberation' of the soul from its body and thus from the cycle of rebirth because it has no karma and becomes omniscient. The ultimate aim of Jainism is to achieve mokṣa and become a liberated soul in siddha-śilā.
- Samyak-cāritra
-
'Right conduct'. A person who has faith in the principles of Jainism and knows them should put them into practice. This is the third of the Three Jewels vital for spiritual progress.
- Samyak-darśana
-
'Right insight' or the proper view of reality, which means faith in the principles of Jainism taught by the Jinas. The first of the Three Jewels of Jainism and a necessary first step in spiritual progress.
- Samyak-jñāna
-
'Right knowledge'. Once one believes the principles of Jainism, one has to learn them and know them properly. The second of the Three Jewels.
- Tattva
-
'Reality’, defined in the seven principles that form the basis of the Jain system of thought:
- jīva – sentient entities
- ajīva – non-sentient entities
- āsrava – influx of karma into the soul
- bandha – bonding of karma with the soul
- saṃvara – stopping the inflow of karma
- nirjarā – progressive elimination of karma
- mokṣa – liberation.
This list comes to nine items when good action – puṇya – and bad action – pāpa – are counted separately. One who has reached right insight – samyag-darśana – believes the tattvas as an item of faith.
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