Knowledge (Jñāna), Faith (Darśana), and Liberation (Mokṣa) in Jain thought
A Textual and Doctrinal Study Based on Classical Sources
Author: Raj Salecha
Field: Jain Studies / Indian Philosophy
Textual Focus: Samayasāra, Mūlācāra, Pravacanasāra, Niyamasāra, Gommatasāra
Abstract
This paper presents a doctrinal study of selected Jain texts dealing with knowledge (jñāna), faith (darśana), conduct (cāritra), and liberation (mokṣa). Using passages from authoritative Digambara sources such as Samayasāra, Mūlācāra, Pravacanasāra, Niyamasāra, and Gommatasāra, the article examines how Jain philosophy integrates epistemology, soteriology, and metaphysics into a unified framework. Special attention is given to the distinction between vyavahāra-naya and niścaya-naya, the graded classification of knowledge, and the ontological status of the liberated soul. The study aims to present a textually faithful and doctrinally grounded interpretation suitable for contemporary Jain Studies scholarship.
Keywords
Jain philosophy; jñāna; darśana; cāritra; niścaya-naya; vyavahāra-naya; liberation
1. Introduction
Within Jain philosophy, liberation is achieved not through belief alone but through disciplined knowledge, ethical conduct, and ontological clarity regarding the nature of the soul. Classical Jain texts consistently emphasize that epistemology, soteriology, and metaphysics are inseparable. This paper examines representative passages from foundational texts to demonstrate how Jain thinkers articulate this integrated vision. The focus remains strictly textual and doctrinal, avoiding speculative or comparative claims.
2. Epistemology and the Source of Illumination
2.1 Knowledge, Naya, and Interpretation
Knowledge (pramāṇa) is defined as valid cognition. A naya represents a particular standpoint, while nikṣepa refers to the method of reasoning used to determine the correct meaning of a text (Tiloyapaṇṇatti 1.83).
A crucial doctrinal distinction is drawn between two standpoints. From the empirical (vyavahāra-naya) perspective, the knower is described as possessing faith, knowledge, and conduct. From the absolute (niścaya-naya) standpoint, however, the soul is neither faith, nor knowledge, nor conduct, but is purely of the nature of a knower (Samayasāra 7).
2.2 Doctrinal Significance
This distinction safeguards Jain philosophy from reifying spiritual practices as ultimate realities. Faith, knowledge, and conduct are indispensable for practice, yet they do not constitute the soul’s intrinsic nature. The soul is fundamentally consciousness (upayoga), and all descriptive categories are secondary.
3. Knowledge and the Path of Liberation
3.1 Right Faith, Knowledge, and Conduct
From the practical standpoint, the self is described as possessing right faith and right knowledge; this description, however, is relative. That which transcends all standpoints alone is the true Self (Samayasāra 144).
Right faith is absorption in the soul; right knowledge is understanding the soul’s true nature; right conduct is faithful perseverance in that realization (Bhāvapāhuḍa 31).
According to the teachings of the Jina, knowledge reveals truth, restrains the mind, and purifies the soul (Mūlācāra 5.70). Through knowledge, attachment is destroyed, attraction toward auspicious dispositions develops, and sentiments such as friendship are strengthened (Mūlācāra 5.71).
3.2 Ascetic Discipline and Humility
Purity of faith and knowledge constitutes true asceticism, and such purity leads to liberation and the attainment of Siddhahood (Pravacanasāra 3.74).
Knowledge acquired under conditions of ease does not endure adversity; therefore, the yogin is advised to accept hardship according to capacity (Mokkhapāhuḍa 62). Humility is described as the gateway to liberation, giving rise to self-restraint, penance, and knowledge, and enabling reverence toward the ācārya and the saṅgha (Mūlācāra 5.189).
4. Metaphysics of the Liberated Soul
Liberated souls are characterized by absolute knowledge, absolute bliss, absolute power, absolute perception, formlessness, existence, and spatial extension (Niyamasāra 181).
Jain metaphysics maintains that liberation does not dissolve individuality. The liberated soul exists as a perfected, formless entity free from karmic obstruction, retaining its distinct identity while possessing infinite attributes.
5. Classification of Knowledge and Jain Relativism
Knowledge is classified into five types: sensory (mati), scriptural (śruta), clairvoyance (avadhi), telepathy (manaḥparyāya), and omniscience (kevala-jñāna). The first four arise from partial destruction of karmas, while omniscience results from their complete annihilation (Gommatasāra Jīvakāṇḍa 300).
Knowledge acquired through the senses and mind via scripture and capable of verbal expression is termed bhāva-śruta-jñāna, while other sensory cognition is mati-jñāna (Viśeṣāvaśyaka Bhāṣya 99). Scriptural knowledge reveals reality indirectly and without doubt (Kārtikeyānuprekṣā 262).
The aspirant affirms right knowledge, right faith, right conduct, austerity, self-restraint, and Bhagavān Mahāvīra as shelters on the path (Mūlācāra 2.60).
6. Conclusion
The examined texts collectively present Jain philosophy as a rigorously structured system in which epistemology supports ethical discipline, ethical discipline leads to karmic purification, and karmic purification culminates in metaphysical liberation. The distinction between standpoints, the graded theory of knowledge, and the realist account of liberated souls together form a coherent doctrinal framework central to Jain Studies.
References (Primary Texts)
- Bhāvapāhuḍa, v. 31
- Gommatasāra Jīvakāṇḍa, v. 300
- Kārtikeyānuprekṣā, v. 262
- Mokkhapāhuḍa, v. 62
- Mūlācāra, 2.60; 5.70–71; 5.189
- Niyamasāra, v. 181
- Pravacanasāra, 3.74
- Samayasāra, vv. 7, 144
- Tiloyapaṇṇatti, 1.83
- Viśeṣāvaśyaka Bhāṣya, v. 99
No comments:
Post a Comment