Dr. N.L. Kachhara
Ajnana may be interpreted to have four meanings:
- Wrong knowledge. According to Jain logic, valid knowledge (prama) means a decisive cognition of the self as well as an object. Wrong knowledge is known as samropa (false imposition), which has three types: (1) samsaya (doubt); (2) viparyaya (illusion); and (3) anadhyavasaya (indistinct appearance). Darshana is generally included in the last category, but while anadhyavasaya stops with its flash of indistinct appearance, darshana later develops into knowledge. No demarcation can be drawn between right and wrong as far as incomplete knowledge is concerned. According to Jain logic, the difference between truth and falsehood is not that of quality, but of degree.
- Perverted attitude. Jnana is samyagjnana (enlightened jnana) when it cannot be reversed, and ajnana or mithyajnana (perverted jnana) when it can be reversed. In itself, jnana is neither samyaka (enlightened) nor mithya (perverted): it is samyaka or mithya according to the attitude (dristi) of the subject, which is influenced by deluding karma.
- Absence of knowledge. The absence of knowledge is due to the veil of jnana- and darshana-obscuring karmas. These two karmas can be sarvaghatin (completely obscuring) or desaghatin (partially obscuring). Therefore, jnana may change according to the attitude of the subject. The knowledge of mithyadristi (possessing perverted attitude) is not held to be rational and is therefore ajnana.
- Cause of ignorance. The cause of ignorance is intelligence-obscuring (jnanavaraniya) and awareness-obscuring (darshanavaraniya) karma.
