Jaina Epistemology

SR No.: 006738
Original Sutra Author: N/A
Author: Indra Chandra Shastri
Publisher: Parshwanath Vidyapith
Publication Year: 1990
Total Pages: 516
Language: English
Classification: Book_English
File Size: 21 MB

Page 125

Epistemology of Jainas
liberation. There is nothing positive in that state, which can distinguish the soul from the other categories. The Vaiseṣika, asked about the distinguishing factor in that state, replies that the souls differ from one another as well as from other categories on account of Visesa (particularity) which is another name of mere numerical difference. There does not exist any difference of kind in that state.
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Two types of consciousness
In conformity with the two types of soul the Nyaya admits two types of consciousness also. The consciousness of the Supreme soul i.e. God is permanent, self-luminary and all apprehending; we shall compare this type of consciousness with Kevalajñāna of the Jainas. The actual theory of consciousness or cognition, as propounded by the Nyaya, does not apply in the case of God.
Contact between Mind and Soul as the General condition for Consciousness
It has been stated above that consciousness in the common self is an adventitious phenomenon. It is generated by the collocation of certain internal and external means. The soul being all-pervading and immovable cannot do anything by itself. For this purpose the Nyaya admits the existence of another eternal entity known as mind (manas). The mind is atomic in size and moves from one place to another, and the same is responsible for the phenomenon of consciousness. The contact between mind and the soul is a general condition for all consciousness.2
Consciousness in the State of Sleep, a Difficulty
But there is a difficulty on the part of Nyaya, which is hard to explain. All-pervasiveness means a contact with all the
1. Prasastapādabhāṣya, p. 281; also Kandall on it 2. Prasastapādabhāṣya p, 89; Kārikavali 57