________________
190
Epistemology of Jainas
appearance is ascertained through subsequent correspondance or contradiction. We know the vision of a person as perverted when his knowledge is contradicted by the subsequent cognitions or other tests. On the contrary if cognition corresponds to the subsequent factors, the vision is true.
The Vedānta and other schools of idealism argue that in the world of dream we see one dream holding correspondance with the other. The cognition of a person having jaundiced eye can be confirmed by another person having the same defect. We cannot say merely on the basis of this correspondance, that the preceding cognition was true. The Jaina replies that correspondance does not mean merely support by the subsequent factor, but a confirmation by a cognition or behaviour of unquestionable validity. According to Jainas the absolute validity can be obtained in the state of omniscience only; wbere a thing can be known in all its aspects. In the case of discursive knowledge the validity or invalidity depends on the subsequent behaviour. Ultimately, we have to accept an authority on which all the cognitions can be tested. If we question, Vidyānanda says, even the validity of that fundamental standard, we can stay nowhere; and the system of entire philosophical structure will collapse.
The difficulties that stand in the way of the common sense objectivism do not arise in the case of Jainism; because, it accepts a test of the validity, whose authority is final. The Jaina and New Objectivism
The third form of the objectivism holds that concrete objects of perception owe their nature to the relations in which they stand to the individuals who perceive them.
In order to clarify this point, let us consider the case of an apparent convergence of the parallel rails of the track as viewed from the rear platform of a train. The relativistic objectivist, would explain the appearance that the converging rails were as physical, external and objective as the parallel rails
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
