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Edistemology of Jainas
the whole of it with its lustre. If those objects are not within the knowledge, knowledge cannot be all-pervasive; the knowledge is all-pervasive, how the objects are not existing in it: The omniscient lord neither accepts nor abandons nor transforms the external objectivity, he is all around and knows everything completely”. 1
Thus, we can see that the views of Kundakunda and Brahamadeva are based on the theory of omniscience. They generally exhibit the Vedantic influence. On the other hand Yasovijaya explains the all-pervasiveness in the light of Nyāya theory. The Aspects of the Self
According to the Vedānta there are three aspects of soul : JIva, Isvara and pure consciousness of Brahman. Brahman is the absolute reality. JIva is personal soul and Isvara is universal soul. The latter two are the effects of avidyā; yet, they are included into the six categories admitted as beginningless. 2 The other categories are : Pure consciousness (Brahman), Difference between Jiva and Isvara, Avidyā and Relation between Avidyā and Pure consciousness. But, the absence of beginning does not give them the status of permanence. All of them, except the pure consciousness are perishable. The Vedānta-conception, in this respect, resembles the Jaina conception of the relation between soul and the karmic matter. It is also beginningless, yet perishable.
The Nyāya divides the self into two : JIva and Isvara. Both of them are eternal realities. Isvara is creator of the universe. JIva experiences the fruit of his doings according to adrsta. The only difference between the Nyāya and Vedānta conception is this, that the Nyāya holds them as permanent realities while the Vedānta does not recognise anything as permanent except Brahman. Isvara of the Nyāya is free from the laws 1. Pravacanasāra I. 27-32 2. Jivaḥ Ïśaḥ visuddhā cit tathā jīvesayor bhidā /
Avidyā taccitoryogaḥ sa dasmākamanādayaḥ ||
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