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Epistemology of Jainas
The Nyāya? and Vaiśesika2 also accept the difference between feeling and knowing. They are separate qualities inhering in the soul. Buddhi is a phenomenon resulting from the contact of senses with the object. Pleasurable and painful feelings are the results of Dharma and Adharma known as Adrsta. Adrsta also inheres in the soul; but according to Jainism the soul itself takes the modes of different feelings. The difference between the two notions is the same as exists regarding the position of soul and knowledge. The Sankhya also holds feeling as the effect of Praksti, but, different froin knowledge. As far as the ontological position is concerned no system holds any material difference between knowing and feeling. But, all the systems, except the Sautrāntika, admit a difference between them, in the case of functions.
In the ancient Buddhism also this distinction is clearly stated. Majjhimanikāyas illustrates the distinction in the following way : In case of two sticks rubbed together, heat is produced simultaneously, so Veda:ā takes place simultaneously with sparśa, for they are produced from the same cause.
Consciousness and U papoga • The first two functions of consciousness, namely perception (darśana) and ideation (jñāna) are known in Jaina terminology as Upayoga. It is a mode of the soul related with consciousness4. The term Upayoga literally means a relation by coming near; expressing the relation of the object with knowledge by coming into contiguity.5 This relation is not a contact as the Nyāya holds. According to Jainism the only thing that is required is the removal of obscurance. The soul is by nature an illuminer. The object is by nature open to be illumined. This relation of
1. Kārikāvali 145 2. Ibid. 3. Majjhimanikaya 4. Sarvārthasiddhi 2/8-9 5. Tattvārthabhāşyaţikā ( S. S. Gaộin ) II. 8.
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