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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Direct Knowledge
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The Vedānta and Supernormal Perception
The Vedānta is not particular about the supernatural powers attained through yogic practices. It aims at the intuition of Brabman realized through the threefold way of the Upanisads. The yogic practices are adopted only as the means for purification of mind. 1
Mahādeva Sarasvaty, the author of Tattvānusamdhana, divides samādbi into two types of samprajñāta and asamprajñāta. He defines the samprajñāta as an unbroken stream of mental functions apprehending pure consciousness (cit or Brahman) without the distinction of subject and object. In this stage the mental modes are not entirely destroyed; they have Brahman or pure consciousness as their object and are transformed into it. The consciousness of subject and object drops altogether, but the mental modes remain concentrated on and transformed into pure conciousness; it is the result of the utmost practice of concentration. He defines asamprajñāta samādhi as the complete suppression of the effects of samprajñāta. samādhi. Even the transformation of mind into the form of Brahman or pure consciousness without the medium of mental modes, are entirely destroyed.
Sadananda, the author of Vedāntasāra, recognizes two kinds of samădhi, viz., Savikalpaka-samādhi and Nirvikalpakasamādhi. He defines the former as the mental mode which has Brabman or pure consciousness as its object, is transformed into the latter and where the distinction of the knower, the known and the knowledge is not destroyed. In this stage there is the consciousness of identity with the pure-self through the medium of mental modes, in spite of the consciousness of quality of the subject and object. He defines the latter as the mental mode which has Brabman or pure consciousness as its object, into which it is transformed and with which it is completely identified, in this stage, though there is a mental mode which 1. See Das Gupta, Yoga as Philosphy and Religion. Ch.
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