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The General Conception of Knowledge 71 We have given above some conceptions regarding knowledge and its objective, prevalent in Indian Philosophy. In the fore. going pages we shall examine them in comparison with the views held by the Jaina.
The Metaphysical Position of Knowledge
We have analysed the problem of knowledge into three parts. The first part is related with the metaphysical position. It is a corollary of the problem of reality. We shall give below the Jaina conception of reality and try to ascertain the position of the soul therein.
The Jaira Conception of Reality : The fundamental notion of reality as held by the Agamas is expressed in the three Mātçkapadas. They are held as mother words giving birth to the whole system of Jaina philosophy and constitute the central theme of the entire Jaina philosophy and metaphysics. Their importance can be further estimated from the tradition,2 which holds that the Tirtharkaras speak these three words only. The Gañadhara samplify them and erect the whole structure of Jaina canons on their foundation. The Sthânăngasútra3 also refers to them. They are stated in the following order. It originates, it perishes it continues. The Tattvārthat describes them as the definition of reality.
These three conditions of reality are not caused by any external factor. They are natural and the very essence of every existence. Hemacandra5 explains that everything beginning from the flickering of a candle upto the sky, possesses the same nature i.e. change with permanence. 1. Dasivaikälikatīkā by Haribha tra, Githā 8 2. Visesavasyakabhāsya Gāthā. 3 Sthānanga X 4. Tattvārtha V 30 5. Anyayoga vyavacchedadvātrimśika. 5
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