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 91

66
Epistemology of Jainas
Full Treatment
The Problem: Yasovijaya defines knowledge as the special quality of soul; which illumines the object and itself.1 This definition can be analysed under the following three heads :
(1) Its first part deals with the metaphysical position of knowledge and holds that it is a characteristic of the soul.
(2) The second part is related with the function of knowledge, and holds that it is illumination.
(3) The third part is connected with the object. It is the knowledge itself (sva) and the external things (para).
The Indian systems hold divergent views regarding the above three points and go from one extreme to the other. According to Carvāka knowledge is a passing phase of the four material elements. He does not believe in any permanent intelligent entity known as soul. Regarding the other two points we have no sources as to ascertain his position precisely. Generally it is believed that he holds the common-place view and attaches more importance to the sense observation, rather than inference etc. But we cannot say that he is totally irrational. His rejection of inference and the other sources of indirect knowledge as devoid of independent validity has a sound logic behind it; as can be discovered from his only available work i.e. Tattvopaplava simha. Śrīharṣa, in his Khaṇḍanakhandakhadya has adopted the same arguments to refute the dualistic conceptions.
The Nyaya system believes in a permanent entity known as soul; but maintains that it is not naturally intelligent. Knowledge is a phenomenon; which occurs at the collocation of certain internal as well as external means. As far as the fun. ction of knowledge is concerned the system agrees with the Jainas and holds that it is illumination. But, the views regar
1. Jñanabindu p. 1
2. Karikavaly 57; Nyayavārtika II. 1.21