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
Vidyā is defined as the knowledge produced by the faultless senses.2 Avidyā is the cognition produced by the faulty senses and the faulty impressions (sařskāra)..
The above systems hold three types of causes that produce an effect, viz., samavāyikāraṇa (The inherent cause), asamavāyikāraņa (the cause related with the inherent cause) and nimittakāraņa (the efficient cause). In the case of knowledge the soul is samavāyikāraṇa and the contact of soul with mind, senses and object, is asamavāyikāraṇa. The soul is a common cause to every type of knowledge+. The difference among the various types of knowledge is based on the asamavāyikāraña or nimitta kāraña. In the case of perception (pratyakşa) the differentiating cause is the contact between senses and the object.5 This contact has two varieties, viz., ordinary (laukika) and extra-ordinary (alaukika). The ordinary is divided into six varieties.6 Extra-ordinary contact has three types? : Jñanalaksana (intercourse through association), Sāmānyalakasana (The Intercourse through knowledge of generic character) and Yogaja (The Intercourse produced by meditation). The perception produced by Yogaja contact is known as sarvajñiya also. The other two types of extra-ordinary contact, along with the ordinary contacts come into the category of asarvajñiya. Thus, we can observe that the above classification follows the causal side of koowledge. The division of nirvikalpaka and savikalpaka, of course, which is common with every system though not absolutely devoid of causal consideration is generally ascribed to the difference of appearance.8 1 Vai. Sutra 9.2.12 2 Vai. Sutra 9.2.10 3 Siddhānta Muktavali I 16-17 4 V. S. Upaskara p. 144 5 Ibid. also p. 300 6 Siddhānata Muktāvali K. 59 7 Ibid, K. 63 8 Siddhanta Muklāvali K. 58