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

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Epistemology of Jainas
like Brahman of the Vedānta as far as its intrinsic character is concerned. It is in the case of empirical self that the Vedānta and Saikhya have some comparison with the Jaina. The Empirical self and cognition
Like Sānkhya the Vedānta also admits cognition as a mode of Antahkarana.2 In the perception of an external object the mind goes out to the object through the senses; which act as vehicles of the movement of antahkarana, towards the object. On reaching the object, antahkarana is transformed into the latter; just as water, going out of a tank through a drain to a tub, assumes the form ol the tub after reaching it. But, the mere fact of antaḥkarana assuming the form of the object does not explain the knowledge of an object. Antahkarana is a material, or unconscious substance. So, the modification of antahkarana, by itself, cannot amount to knowledge. The vitti or the mode of antahkarana is illumined by the self, the cit, which is there as the observer (sākşin) of all changes. In all empirical experiences the antahkarana and the ātman remain idenitified or fused together, just as in a red (hot) iron ball, fire and iron remain indistinguishably blended together. Hence, every change of antahkaraṇa enjoys the light of t e self that is indistinguishably identified with it, and thus, knowledge becomes possible. In case of the non-perceptual knowledge, antaḥkarana does not go outside but, transforms itself into mental images of happiness, pain, object etc. as the case may be.2
The empirical self of the Vedānta does not differ from that of the Jaina as far as its function is concerned. But according to the Vedānta and Sankhya it is not an imperishable reality. According to the Vedānta it is the pure soul conditioned by or reflected into the ajñāna. After realization, when the condition (upādbi), limiting or reflecting the absolute soul, is removed, there is no empirical soul. It exists as long as the condition
1. Vedāntaparibhāṣā p. 46 2. Vedāntaparibhāṣā p. 68