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The General Conception of Knowledge
soul, i.e. the agent and the instrument of knowledge. It points out to the fact that soul is the only essential cause of cognition. But, that identity is not confined to the agent and instrument only. The Jainism holds it between the cause and effect also. Thus, knowledge is not totally different from the scul.
We have stated before that the Jaina does not believe
in pure existence or the existence as a separate category attributing other things with the status of existence. According to Jainism, existence means association with some purpose. Purposiveness is included into the very nature of every existent. The soul is associated with the purpose or activity of knowledge. Thus, the very existence of soul means its function of cognition. For instance, the existence and illumination are not two separate things in the case of light. They are identical with each other. The apparent difference is based on different relations. In relation to itself the light exists. In relation to an object it illumines. Similarly, the soul exists in relation to its own person, and it cognises in relation to objects. The same act is recognised as shining when related with the personal appearance of a luminary but, it is illumination in relation to the things under it. The same utterance is preaching as well as speaking in different relations. Burning is not different from the very existence of fire. Similarly, the existence of soul means the act of knowing.
Further, cognition is a manifestation of the self. It is its self expression. Every thing manifests itself into this or that form. The earth manifests itself into the form of jar, cup etc. Those forms are not different from the earth. Similarly the cognitions of jñana and darśana are manifestations of the self. They are not separate from the latter.
Akalanka stresses upon this identity on the basis of Evambhūta naya;1 the view-point that regards actual function denoted by a particular connotation, as an essential condition for that particular designation. According to it, a student does not 1. Tattvartharajavārtika 1.1.26, page 6
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| SR No. | 006738 |
| Book Title | Jaina Epistemology |
| 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 |