Gems of Jainism

Author(s): Hemant Shah
Publisher: Academy of Philosophy

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Gems of Jainism
theory of knowledge thus becomes vital in Jain philosophy. As such Jain epistemology would include the theory of knowledge alongwith various topics such as psychology; feelings emotions and passions, theory of causation, logic, philosophy of non absolutism and the conditional mode of predication. But I, here in this paper, propose to deal in brief with the types of knowledge in Jain epistemology only. Theory of Knowledge
According to Jainism, the soul, as it is, exists and is consciousness (knowledge). The soul has power of understanding. Conciousness and power of understanding are the most prominent inherent qualities of the soul. Consciousness (Cétanā), according to Jainas, is the power of the knowledge, the soul has. It stands for the passive experience of the phenomena, the experience of psychical state leading to pure knowledge. “As conscious, the souls experience in the three following ways. Some experience merely the fruits of karma; some, their own activity; some again, knowledge”. The Jaina thinkers and scholars were able to discover that Cétanā or consciousness culminates in pure and perfect knowledge and knowledge itself has grades and modes. KundaKundacarya observes that “Upyoga or understanding is of two modes, Cognition and Sensation.” Nemicandra says, “understanding is divided into two species Viz: Darsana or sensation and Jnana or Cognition". Uma Svati says "Understanding is the distinguishing characteristic of the soul. It is of two serts (viz: Jnana or Cognition and Darsana or Sensation). The first is of eight kinds and the second, of four?.”
The further description and classification of Upyoga or Understanding, as it appears in Jaina scriptures, conclusively proves that the early Jain thinkers clearly grasped the basic principles of the theory of knowledge. As we have seen, the soul is essentially consciousness, Cetana or consciousness operates through upyoga or understanding. The two modes of upyoga is Darsana and Jnana. “That perception of the generalities (sāmanya) of things without