A Study of the Jaina Theory of Knowledge — On Matijnana in the Sabhasya Tattvarthasutra

Summary

A Study of the Jaina Theory of Knowledge — On Matijnana in the Sabhasya Tattvarthasutra explores the epistemological framework of Jainism through Umāsvāti’s Tattvārthasūtra and its Sabhāṣya (auto-commentary). Yensho Kanakura notes that the terse aphoristic style of the T.S. requires explanatory notes for readers to grasp its meaningfile:///home/oai/share/520754-212-427.pdf#:~:text=A%20STUDY%20OF%20THE%20JAINA,exposition%20of%20the%20individual%20sutras. He sets out to investigate the logical construction of the text and focuses on the theory of knowledge (jñāna), particularly the category of mati-jñāna or sensory‑mental cognition. Kanakura contextualises the discussion within the Jain conception of the “three jewels” (samyag-darśana, samyag-jñāna and samyag-cāritra), which constitute the path to liberation (mokṣa)file:///home/oai/share/520754-212-427.pdf#:~:text=It%20reads%2C%20%27samyag,tattvam%20%284. He explains how T.S. enumerates twenty basic categories relevant to knowledge acquisition, including pramāṇa (means of valid knowledge), naya (perspectives), and dravya (substance), and discusses their interrelationsfile:///home/oai/share/520754-212-427.pdf#:~:text=%27rmina,the%20enumeration%20of%20these%2020. Drawing from the Sabhāṣya, Kanakura analyses the classification of knowledge into pratyakṣa (direct) and parokṣa (indirect) forms, subdividing them further into sensory, scriptural and clairvoyant types. He compares Jain epistemology with Buddhist and Nyāya theories, noting the Jain emphasis on syādvāda (the doctrine of conditional predication) and anekāntavāda (the doctrine of non‑one‑sidedness) which promote pluralistic perspectives. The article also explores how right knowledge is inseparable from right faith and conduct; without correct perception of reality (tattva), one cannot attain liberationfile:///home/oai/share/520754-212-427.pdf#:~:text=It%20reads%2C%20%27samyag,tattvam%20%284. Kanakura highlights the role of ethical conduct in removing karmic obscurations that limit knowledge. He also discusses the method of classification in T.S., pointing out unresolved problems in the sequence of categories and suggesting that Umāsvāti intentionally aligns the order with soteriological priorities. The study concludes that the Jaina theory of knowledge is a sophisticated system that integrates metaphysics, logic and ethics. Understanding the classification of mati-jñāna clarifies how Jain philosophers conceived the progressive refinement of cognition from sensory experience to omniscience, and how this progression underlies the path to liberation.