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 89

Epistemology of Jainas
The Epistemological Function of Knowledge: For the present our main concern is to ascertain the position of knowledge in relation to its function of cognising the object. The Agamas do not provide much material in this respect. We have already alluded to a passage from Uttaradhyayana1 which describes knowledge as the instrument of cognising objects. But, it does not throw much light on the relation between the subject and the object.
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Avaśyaka niryukti2 defines knowledge as an illuminer, from this idea two points of fundamental importance come to our mind. Firstly the function of knowledge is only to illumine the object which is already in existence. Knowledge does not create anything new. The Indian thinkers hold three views in this respect:
(1) The idealists like Yogacara hold that the external objects do not exist apart from the ideas. Knowledge, according to them does not illumine the existing objects; but appears itself in the form of objects.
(2) The Buddhists like Sauträntika, hold that the thing-initself exists independent of mind; but, it is not the object of conception. It is merely perceived. All the concepts are mental creations which are associated with the percepts.
(3) The Nyaya, Sankhya Vaibhaṣika and other realists hold that our senses or mind does not create anything new. Our knowledge only illumines the already existing objects.
The Jainas line with the third conception. They are realist in toto. Every quality, according to them, that becomes the object of knowledge is a reality and as such is already in existence.
The second point, that emerges from the above extract of Niryukti, is this, the objects are presented to the soul directly. 1. Uttaradhyayana XXVIII. 35
2. Avaśyakaniryukti 1069
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