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 94

The General Conception of Knowledge
69
three kinds of difference? i. e. (1) the difference due to the existence of another object of the same class, (2) the difference due to the existence of an object of dissimilar class and (3) the difference due to the existence of parts in its own body. This means that the Vedānta holds not only the unity of soul, but denies the status of reality to everything else. All external appearances, according to it are illusion. But, when we come to the level of discursive knowledge it also maiatains theory of cognition like the other systems. Cogniser, according to this theory, is the soul limited by or reflected into the mind-substance? (antahkaraña). At the time of cognizing an object the antahkaraṇa goes out through the senses and transforms itself into the shape of the object.3 This mode (vịtti) of antahkarana is recognised as jñana er krowledge. 4 According to Vedānta5 Avidyā or ignorance has two fold function. Firstly, it obscures the reality. Secondly, it projects new impositions. The Jaina also believes in the theory of obscurance (ävarana) but, the āvarana of the Jaina is related with the cognizer only. Regarding the subject matter the two systems agree with each other and hold that knowledge illumines the object as well as itself simultaneously 6
According :o the Sarvästivāda school of Buddnism the soul is known as citta. But, it is not a single unit nor an everlasting individuality. It is a composition of many elements. Generally it is split into two parts, the subjective part or the mind viewed as a receptive faculty, is represented by one element called, indiscriminately, citta, vijñāna, or manas.? It represents pure
1. Sarkara on Chandogya 6.2.1 2. Vedāntasāra p. 10 3. Vedāntaparibhāṣā p. 46 4. Ibid., 29 5. Vedāntasāra p. 13 6. Vedāntaparibhāsā 262 7. Central Conception of Buddhism p. 15