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
based on the different sources. The same is the case with the division of pratyaksa also as far as the ordinary perception is concerned. In other cases it is objective. The Definition of Perception
In the division of knowledge perception occupies the most important place. The epistemology of a system mainly depends upon its theory of perception. Other types of knowledge are related with the problem of logic and not epistemology. We shall try to compare the Āgamic view of perception with other systems.
One thing deserves notice in the present context. Perception according to the Jaina Āgamic theory, as has been stated above is confined to the supersensual cognition only. The sense-cogni. tion is regarded as parokşa. It is only in the logical period that sense-cognition comes into the category of perception. But, the case is quite reverse with other systems. Their older texts keep in view the sense-cognition only while definiog perception. The inclusion of eternal cognition of God and the supersensual cognition of yogins is a later development. The logic begins with the common sense knowledge and covers spiritual development when advanced. The Āgamas start with the spiritual stages and later on cover the common knowledge. The Nyāya Theory of Perception (pratyaksa)
The term pratyaksa is applied to a particular type of cogni. tion as well as its source, known as pramāna. The latter is beyond the scope of our discussion. We are mainly concerned with the cognition itself. We have to judge here, in what respect the Nyāya differentiates perception from other types of knowledge.
Gautama defines pratyakṣa as "that knowledge which arises from the contact of a sense-organ with the object, which is inexpressible in words; which is unerring and well-defined". The above definition expresses the cause as well as the nature of per1 Tattvārtha I. 10-12 2 Nyāyasūtra 1.2.4