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 85

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Epistemology of Jainas
Nyaya, holding buddhi as an accidental phenomenon, occasioned by the conjunction of certain external and internal causes; and disappearing the next moment automatically and altogether absent in the states of sleep and liberation. According to Jainism it is not knowledge but the obscurance of knowledge that depends upon the external cause i.e. karmic matter. The knowledge is natural. Every soul is omniscient as far as its nature is concerned.
This point is further confirmed by the Nandisutra1 which states that in no state of the self, knowledge disappears totally. Even in the state of Nigoda2 where the karmic veil is the thickest, a slight portion of knowledge remains unobscured. "If that also were covered" states the Nandy, the soul would become non-intelligent (Jada) like matter (Pudgala)", and it is an impossibility.
The position is further clarified in the following discussion between Lord Mahavira and Gautama3 :
Gautama asks : Lord replies :
"O Lord the soul is jñāna or ajñāna"? "O Gautama! the soul is jñāna as well as ajñāna, but jñana is positively soul." It should be recalled here that the terms jñana and ajñāna are used in the senses of samyagjñana and mithyajñāna. Ajñāna should not be mistaken here, as absence of knowledge. The above statement shows a relative identity between knowledge and the soul. The Uttaradhyayana1 and the Bhagavat[5 sūtras state upayoga as the definition of JIva. Sthānanga
1. Nandi 42
2. The kingdom of Nigoda is generally stated to exist in scum
on the water-surface. It is the lowest stage of biological evolution. It consists of the minimum degree of conscious
ness.
3. Bhagavati XII, 10. 468
4. Uttaradhyayana, XXVIII, 10
5. Bhagavatt II, 10
6. Sthānanga 441
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