Jaina Epistemology

Author(s): Indra Chandra Shastri
Publisher: Parshwanath Vidyapith

Page 10

(vii)
with occasional comparative remarks. Yogipratyakṣa, Siddhapratyakṣa and Ārṣapratyakṣa as admitted by the Nyaya and Vaiseṣika systems, have been compared with the corresponding Jaina notions. All the varieties of avadhi with its proportional developments have been shown in their true perspectives. The controversy about the object of manaḥparyaya, the views advocated by Jinabhadra and Akalanka have been already stated. In the discussion of Kevalajñāna the question of omniscience has been special attention. It shows that the knowledge of reality and omniscience are two different things. The notion of omniscience comes as a necessary equipment of the creator or a religious preacher. This is supported by the Buddhist conception of ten bhumis and pāramitās. The fourteen stages of spiritual development beginning from three karanas (feats) and granthibheda (unlosening the knot of karmic bondage), right upto the attainment of kaivalya, have been described. The question of identity or difference in knowledge amongst the three stages of kevala with yoga, kevala without yoga and the kevala with liberation has been discussed in the light of other systems.
The fifth chapter treats Darśana, the inarticulate cognition. Several notions regarding the nature of darśana, beginning from the stage of soul's inclination right upto the general apprehension of an object have found a place here. The controversy between Virasena and the logical school has been fully discussed. I have also shown how the first view of soul's inclination changed into the popular view. The problems of succession, simultaneity, or identity between kevalajñāna and kevala darśana also have been properly dealt with. It shows how the question of omniscience is the root-cause of this controversy.
The sixth chapter discusses the problem of Ignorance (ajñāna), in its four aspects of illusion, perversion, absence of knowledge and its cause. The question of jñānāvaraṇa and darśanavarapa, with their subdivisions is fully discussed.