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 128

The General Conception of Knowledge
10;
necessary. In analogy comparison plays the important role, and in verbal testimony the verbal knowledge is essential. These special causes are held by the Nyāya as pramānas or the sources of koowledge. 1 The Nyāyamañjari admits entire collocation as pramāņa. But, later on the Nyāya splits the members of collocation into two groups of the general causes and the special causes known as kāraṇa and karaṇa respectively. Only the special cause or karaṇa is recognised as pramāna. This problem is mainly related with the logical development.
The Jaina Position Compared
The Jaina disagrees with the Nyāya in the following points :
(1) According to Jainism consciousness is not a separate entity; it is the very nature of the self. It is connected with the self not through the relation of inherence but that of identity-in-difference.
(2) The Jaina does not recognise the existence of God as a permanent entity, naturally different from the common selves. All selves stand on equal level as far as their intrinsic nature is concerned. Every self is capable of being liberated, which is the state of perfection.
(3) In no state the self remains without consciousness. During sleep also it is not absolutely unconscious. In the state of liberation it is freed from all contamination and attains the perfect consciousness.
(4) According to Jainism the self is coextensive with body. The eternity of the self does not mean total absence of change, but change with permanence.
(5) According to Jainism all consciousness is self-luminary.
1. Muktavalt p. 233 2. Nyāyamañjarl p. 12