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 destruction of Mohaniya. But, there is nothing to destroy knowledge. Yaśovijaya, perhaps under the influence of Vedānta, has proposed that the four types of discursive knowledge are effected by kevalajñānāvaraña. When this āvarana disappears they do not exist any more. Thus, in a way, we can say that according to Jainism also the discursive knowledge disappears at the dawn of kevalajñāna; but the Jaina does not make any distinction between the two types, as far as their appearance is concerned.
The Jaina divides the mind ethically into four dhyānas. In the first two dhyānas it is directed towards evil-thinking. They resemble the samsāra-prāgbbārā state of the Yoga. In the remaining two the mind is directed towards good thinking, They resemble the state of kaivalyaprāgbbārā. The different states of these two dhyānas bear a striking resemblance with the yoga theory of samādbi. We shall discuss them in detail along with the Jaina theory of spiritual progress. Conception of Tāraka Stage in Yoga
According to the system of yoga the last three parts of dbāraņā, dhyāna and samadhi are known as samyama. 1 The concentration or samyama on different objects results into various supernatural powers. The yogia who concentrates on the three times comes to possess the knowledge of all the three times. Similarly, he gets the knowledge of entire universe when prātibha-jñāna arises. It is the knowledge just preceding vivekakhvati. This state is known as Tāraka, because it brings the worldly bondage to an end. It knows the entire universe, in all the times and conditions simultaneously. This is attained in the stage of visokā. It resembles the kevalajñāna of the Jainas, appearing after the destruction of Mona. According to yoga it is perishable and a sort of obstacle in the path of realization; It is a disturbance in meditation. The Jaina does not support this view. But, no other system except yoga has described the omniscience as akrama, which is maintained by the Jaina also. 1 Yogasūtra III. 54