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 290

Indirect Knowledge
265
not aware of his own sensation. When awake he expresses total absence of knowledge during sleep or senselessness. But, we cannot say that knowledge was totally absent in those conditions. During sleep also some persons utter meaningful sentences, reply to the calls in a general way and move their limbs. These, functions are not possible in total absence of koowledge. After all they are reactions of certain stimuli which are a kind of knowledge. They are never seen in inanimate things like stones and bricks. But knowledge at that time is so obscured by slumber that it is realized neither at that time, nor afterwards.
In the waking state also we do not realize all the impressions or sensations, changing every moment. It is only the strong feelings and distinct apprehensions, that we are aware of. Many others come and go without invoking any attention. Similarly, Vyañjanāvagraha also is indistinct on account of its feebleness. But, it cannot be excluded from the category of knowledge
As a matter of fact knowledge is a long process gradually advancing towards judgement and confirmation. It begins with the contact and gets completion in the stage of judgement The first judgement is again scrutinized and results into discrimination. This process goes on as long as the cognizer does not divert his attention. It is difficult to hold any of the middle stages as knowledge and reject others. If the preceding stage is not knowledge, it cannot result into knowledge subsequently. The particles of sand, which do not possess oil in any degree, cannot produce it even when assembled in a big quantity. The oil-seeds can do so; only because they possess oil in single grain also; however, scanty it may be. Nothing can be produced in later stages which is not possessed by a thing in the first stage. This principle holds good in the case of knowledge also. If the first moment, i. e. the contact, is not knowledge, it cannot develop into knowledge even in the succeeding stages. So, Vyañjanāvagraha must be accepted as knowledge.