International Jain Conference 1985 3rd Conference

Author(s): Satish Jain, Kamalchand Sogani
Publisher: Ahimsa International

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3. Knowledge (Jnana) was classified as Canonical or Agamic, and Philosophical or Darsanic. The five kinds of knowledge were based on the former, while Pratyaksa and Paroksa are developments of the latter. Pratyaksa was divided into Samvyavaharika and Paramarthika, while Paroksa into Smriti, Tarka, Pratyabhijna, Anumana and Agama. Unlike Buddhism, Parmarthika. Pratyaksa was Savikalpaka (determinate). Sumati's theory was referred to in the Tattvasangraha in this connection.
4.
Pure self could attain omniscience. Hence Jaina Tirthankaras achieved this stage of complete purification and became omniscient. The ideology of omniscience was gradually developed in Buddhism as a result of Jaina influ
ence.
5. Pratijna and Hetu were the only organs of Pararthanumana. Patrakesari's views was referred to by Santaraksita in the Tattvasangraha in this connection. It was mentioned there that Anyathanu-papatti was the essential character of Hetu.
6. Apart from the knowledge of other's epistemological theories, the Jainas and the Buddhists, through centuries of mutual criticism, contributed substantially towards the enrichment of philosophical speculation in India and added to the sum total of human experience in its quest for the Truth.
In regard to the conception of Anekantavada and Syadvada, we may conclude as follows:
1. The rudiments of Syadvada conception of Jainas can be gleaned from the early. Pali literature. It originally belonged to Jainas and all the subsequent thinkers adopted it in a somewhat different way as a common approach to conceive the nature of reality.
2. Syadvada in neither Ucchedavada nor Sasvatavada as Buddhaghosa understands, but it recognises permanence-in-change. According to this theory, the triple characters, viz., origination, destruction and permanence, can be in a substance at one and the same time.
Arthakriya (casual efficiency) is the essence of Syadvada conception. According to the Jainas, the Arthakriya is possible only in a dynamic (Parinami)
substance.
The nature of reality is universal-cum-particular.
Professor and Director Centre for Jaina Studies University of Rajasthan Jaipur (Rajasthan)
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