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Epistemology of Jainas
Subjective experience, as illustrated by dream, is rejected as false because it is contradicted by the waking experience. There is no intrinsic characteristic of falsity. The problem of falsity is thus, ultimately a question of experience. The problem of truth also is no less a matter of experience and a priori logic is absolutely incompetent to deal with it. We have discussed it further in the chapter on ajñāna.
The Personal experiences explained
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Again, It can be asked; if the whole data of knowledge are supplied by the experience, how do you explain the cognitions based on personal attitude? The same person is cognised by one subject as his enemy, while by the other as his friend. If the attributes of enmity and friendship are possessed by the object, why they are not common to both the subjects. The subject holding friendly attitude does not see the object as an enemy and the subject holding hostile attitude does not perceive him as a friend. Moreover, if they are the objective characteristics; why they are not perceived by an omniscient? If they are perceived, how do you explain his attitude of indifference?
The Jaina replies that the above notion has two aspects. It is concerned with knowledge as well as feeling. When both of them are intermixed, they result into a confusion There is a lot of difference between the appearances when we feel an enemy and when we know an enemy. The knowledge of enemy is totally objective while its feeling is subjective. Like all other judgements the judgement of 'He is an enemy' also is relative. None can say that this statement is unconditional. A person is enemy in relation to a particular person, time or occasion. Enemy means a person hatred or harmful attitude towards another. If a person really possesses such an attitude he is enemy of the person towards whom he holds such an attitude; and this judgement is not particular to any subject. Even a dispassionate person (vItaraga) can behold it. It does not, in any way, affect his own attitude towards the object of the judgement. He only knows his (of the object; attitude of
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