Jaina Epistemology

Author(s): Indra Chandra Shastri
Publisher: Parshwanath Vidyapith

Page 27

Epistemology of Jainas
merely a myth. We still inherit some fragments of them which are a clear proof for their existence. The Višegāvašyakabhāsya? contains two verses, which are attributed by Maladhārin to the Pūrva literature. Prof. H. R. Kapadia2 provides a big list of the extant works that are taken from or based upon the Pūryas. The present karma literature also constitutes a part of it. The Prābhịtas literature of Digambaras and some Svetāmbarat Āgamas are held as the fragments of them. Other grounds of its antiquity
2. In Rājapraśniya, Kesi Kumāra, a follower of Pārkvanātha explains five types of knowledge to king Pacsi.
3. The discussion between Kesi and Gautama points out all differences that existed between Pārsvanātha and Mahāvīra. But, it does not refer to the theory of knowledge. Such an important point could not be left untouched had it been a new introduction by Mahāvīra.
4. The Jaina theory of karman? also supports the above view. It has been already stated that the karma-literature stands as a part of the Pūrva-literature. The first two types of the eight fold division of karman are exclusively based on the theory of knowledge. The five types of jñānāvaranlya and the first four types of darsanāvaraplya strictly follow the corresponding types of jñāna and darśana.
5. The unity between śvetāmbara and Digambara sects regarding the theory of knowledge further confirms the above view. The fundamental difference between the two sects lies in respect of garments. According to Digambaras, a muni should
1. V. BH. pp. 76-77, 82, 83. 2. H. C. L. J. p. 88 3. Dhavalā Int. p. 71 4. H. C. L. J. p. 88 5. Rājapraśniya 165 6. Uttarādhyayana XXIII 7. Karmavipāka 4