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
ble. But the Jaina conception of permanence is quite different from that of other systems.
Yasovijaya states, that the Jainas are not totally against the all-pervasiveness of the soul. The conception of Samud. ghāta (astral projection) explicitly supports that the soul is allpervasive as far as its power is corcerned. In the NyāyakhandaKhādya he confirms that the soul can pervade the entire universe and on the basis of this capacity we can hold it all-pervasive. But, as far as its activities are concerned it is confined to the body.
If we compare this view with the Nyāya and other systems the disagreement becomes insignificant. The supporters of allpervasiveness also hold that the activity is confined to the body only. According to the Vedānta the antahkarana, which is a centre of all psychic activities, is coextensive with the body. The Sänkhya also holds the empirical self as limited to the body. The mind (manas) of the Nyāya is atomic and here, we can say, it differs from the Jaina conception. The Buddhist also agrees with the Jaina.
Brahmadeva incorporates the views in another way : He says that in respect of Kevalajñāna the soul is all-pervasive and in respect of pradeśas it is coextensive with the body.
Thus, we have three aspects concerned with the size of the soul.
(1) It is coextensive with the body in respect of general condition of pradeśas.
(2) It pervades the whole universe (loka) in respect of the capacity of pradeśas.
(3) It pervades loka as well as aloka in respect of kevalajõāna.
1. Nyāya-Khandakhādyatīkā, Karikā, 70 page 648-649 2. Dravyasamgrahatikā.