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
The atoms are grouped together into eight vargaņās. according to their capability of being transformed into certain bodies. We have already stated the five types of bodies, which have corresponding five varganās for their constitution. The speech, mind and breathing also are material. They have one vargaņā each as their material cause. Our physical structure is constituted of audārika vargaņā and the same is the materiał cause of sense-organs.
Dravyendriya is further divided into Nirvṛtti and Upakaraņa. Nirvștti means the arrangement or form. It is again divided into Bāhya (External) Nirvștti and Abhyantara (Internal) Nirvṛtti. Bahya-Nirvrtti is the external forin and Ābhyantara-Nirvṛtti is internal form. The Prajñāpanā states that Bāhya-Nirvrtti has innumerable forms according to the innumerable types of animals. We see a clear difference in the outer form of the ears between a horse and a man. But the Ābhyantara-Nirvrtti has the same form in all the animals. The Prajñāpanā states that the form of the auditory sense is like the flower of the Kadamba. The visual sense is like the grain of masura (a kind of pulse). The olfactory sense is like the flower of atimuktaka. The gustatory sense is like the edge of a sword. The cutaneous sense possesses various forms.
According to the Digambara tradition Bāhya Nirvștti is the particular material form and Ābhyantara is the part of the soul surrounded by the physical structure. According to the Svetāmbaras Bāhya and Ābhyantara, both are material; but silānka in his commentary on Ācārānga supports the Digambara tradition.
Upakaraṇa is the power of grasping an object, possessed by the Nirvștti. The Digambara tradition holds that Upakarana means what assists. It is also a material structure without which the Nirvștti is incompetent to function. It is divided into two parts of external upakaraña and internal upakaraṇa. In the case of eye the pupil—the white and black substance-is internal upakarana and the eye-lids and eye-brows