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 176

The General Conception of Knowledge
151
The first aspect can be compared with the conception of empirical self of other systems. The second aspect is comparable with the Nyāya view of all-pervasiveness. The third view resembles the Vedantist conception of without any limitation.
Kundakunda supports the conceptions of all-pervasiveness as well as that of the middle size on the basis of two different aspects. In respect of knowledge the soul is alle pervasive. He says :
“The soul is coextensive with knowledge; knowledge is said to be coextensive with the objects of knowledge; the object of knowledge comprises the physical and non-physical universe, therefore, knowledge is omnipresent. He, who does not admit the soul to be coextensive with knowledge, must indeed concede that the soul is either smaller or larger than knowledge. If the soul is smaller, the knowledge, being insentient, cannot know; if larger, how can it know in the absence of knowledge ? The great Jina is everywhere and all the objects in the world are within him, since the Jina is an embodiment of knowledge and since they are the objects of knowledge. I
Ontologically, the soul consists of the middle dimensions. He cites the example of a sapphire to support this view. The sapphire thrown into milk, occupies a limited span of space; but affects the entire milk with its colour. Similarly, the soul physically occupies the body only, but can illumine the whole universe. He states in clear terms :
"The knower has the knowledge, for his nature and all the objects are within the range of knowledge; just as the objects of sight are within the ken of the eye; though, there is no mutual inherence. The knower, who is beyond sense-perception, necessarily knows and sees the whole world, neither entering into nor entered into by the objects of knowledge, just as the eye sees the objects of sight. The knowledge operates on the objects, just as a sapphire, thrown in the milk, pervades
1. Pravacanasāra, I. 24-26