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 170

The General Conception of Knowledge
145
In the case of atoms the Nyāya maintains a fundamental classification. The atom of earth cannot change into the atom of water. But, the Jaina does not hold such distinction as fundamental. He maintains that earth and water are groups or combinations of atoms. The atoms in themselves do not possess any of these distinction. The atom, which at present is a part of earthly body, can become a part of the body of water. Further, all the atoms possess all the four qualities of colour, taste, smell and touch. But, they are not entirely similar. The colour, taste, smell and touch of one atom are different from those of the other. The condition of these qualities changes according to the combination and external influence. But, they are not without distinction in their pure state also. The case of jivas is different. In their pure state, though they exist as separate units, they are not different in quality. All the souls possess the same attributes in equal measure. The qualitative difference between the jivas is caused by the karmic matter which is external. As soon as that impure element is removed all the souls acquire their pure state in which there is no difference of quality. Dissimilarity between two atoms is natural but in two souls it is due to karmic influence.
In the state of liberation all souls exist in the same position without any qualitative difference. But, their individuality is not affected thereby. Even when two souls occupy the same unit of space, they are not one and the same. Perhaps, this factor has led to the conception of Tiryaksāmānya as the cause of the appearance of similarity and not that of unity.
Regarding the dimension of the soul in the state of liberation the Jainas hold that it is as big as two thirds of the physical body, lastly occupied. These factors show a materialistic tendency on the part of Jainas.
We have already discussed the various notion regarding the permanence of soul. The Jaina is a non-absolutist. He favours neither absolute permanence nor absolute momentariness. The