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 336

Indirect Knowledge
Akalaṁka's Interpretation of Aksara and Anakṣara1
Akalaṁka interprets akṣara and anakṣara as the two varieties of inference, viz., inference proper (svarthānumāna) and syllogism (parārthānumāna) Anakṣara is the inferential knowledge related with the inferer. It is anakṣara; because, it does not take the form of oral sentences. The syllogism is akṣara-śruta as it takes the form of speech in order to convey the idea to others. Thus, according to Akalamka Aksara is only a Dravyaśruta limited to speech; and Anakṣara is Bhāvaśruta i. e. knowledge, According to Swetambaras the third category of labdhyakṣara was bhavaśruta. It was pratyakṣa as well as paroksa. The Anaksara-śruta of the Svetambaras has no place in the Digambara literature.
Perhaps, Akalamka being a logician, tried to incorporate the Agamic view in the logical system. As far as the Agamic conception is concerned, the Digambara tradition is not so rich as that of the Swetambaras. The three-fold division of Aksara-śruta, so common in the Seetambara literature is not found in the Diga mbaras.
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Samjñiśruta and Asamjñiśruta2
The division of Samjñiśruta and Asa mjñiśruta is based on the stages of mental development or the degree of the power of thinking. According to Jainism, as stated before the mind is divided into physical mind and psychical mind. The physical mind is not possessed by all animals. It is found in a portion of the five-sensed animals only. The general classification of sañjñins and Asañjñins is based on the possession of physical mind. But, this does not mean that the animals without it are totally devoid of the mental activities. Their different movements clearly express the existence of mental functions in greater or lesser degree. The one-sensed animals, who cannot move from one place to another place at their free will, or who cannot move, have their limbs by themselves, also possess certain amount of mental function, like feeling and willing etc. Considered from this point of view no animal is asañjõin. 1. Tattvärtha Vārtika 2. Viseṣāvasyakabbaṣya G. 504-536