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
(6) Darśanātman-Soul qua inarticulate cognition (7) Caritrātman-Soul qua conduct (8) Viryātman-Soul qua energy.
Dravyātman means the soul as a substance, which is responsible for the notion of unity or continuity in all its modes. This is a natural and permanent state. Kasāyātman means the soul in the modes of passions. This state is the result of karmic influence i.e. the rise of Mohaniya karman; which continues upto attainment of the twelveth stage of spiritual development (gunasthāna)1 Yogātman is activity of the soul carried through the mind, speech or body. It is an effect of the Nāma-karman and lasts upto the thirteenth stage. In the fourteenth stage though Nāmakarman is not destroyed, yet, the movement (yoga) of all the tbree types does not last any more. So yogātman does not exist in that stage. The two states of yogātman and Kasāyātman exist with the souls that are under bondage of the karmic matter. They do not last after liberation. Upayogātman means the state of conscious activity. It is not the effect of karmans. On the contrary it is effected by the removal of karmic influence, totally or partially. Upayoga increases or decreases in scope, according to the thinness or thickness of the karmic obscurance. Thus, this state is influenced by the karman in negative aspect only. It is found in all souls whether liberated or in bondage. It is related with two of the four natural Infinites (ananta catustaya) recognised as the very characteristics of the soul. Jñānātman, here means the state of articulate cognition related with a samyagdịşti.2 Jñānātman is effected mainly by the removal of Jñānāvaraniya and Mohaniya. The removal of the latter is necessary by way of creating the right attitude, which is a condition for jñāna. It is also a natural state of the soul but becomes samyak or mithjā according to the action or inaction of mithyātva mohanlya. In case
1. See the chapter on Kevalajñāna. 2. Bhagavatı XII, 10