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General Conception of Knowledge
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(biścayadssti). According to the former the soul is co-extensive with knowledge and knowledge is co-extensive with the object. In the case of omniscient the object of knowledge comprises the whole physical and non-physical universe therefore, knowledge is omnipresent. He who does not admit the soul to be co-extensive with knowledge, must concede that the soul is either smaller or greater than knowledge. If the soul is smaller, knowledge being insentient cannot know, if greater, how can it know in the absence of knowledge ? The great Jina is every where and all the objects in the world are within him, since the Jina is an embodiment of knowledge and since they are objects of knowledge.
In this view Kundakunda, under the influence of the Vedānta, has made an attempt to reconcile the Jaina view of the limitedness of the soul with the Vedānta. But it has resulted in a confusion and the Jina position regarding the theory of knowledge has become rather indefioite. None of the later scholars has appreciated this view and has supported the theory of presentation regarding knowledge.
According to the real aspect the knowledge and object are separate from each other. They are defined differently. They are not co-extensive. They are related in a subject-object relation, without any physical mixing.
The Object of Knowledge The third point in the definition of knowledge is related with its object. According to the definition of Yašovijaya the knowledge illumines the object as well as the self.
The Nyāya holds that knowledge manifests the object only. It cannot reveal itself. The knowledge of a jar can be known by a second knowledge, which is called Anuvyavasāya or afterthought. The Nyāya theory is based on the contention that nothing is cognized unless it comes into contact with the soul through mind. This rule is equally applicable to the external as well as the internal objects. Even the attributes of soul, such
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