Jaina Epistemology

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

Page 28

History and Sources
not wear clothes, while Svetāmbaras allow them in the case of Sthavirakalpa, a lower stage of ascetic order. The higher stage known as Jinakalpa, where clothes are not allowed, they say, has become out of practice since Jambū Svāmin. 2 The tradition of Pārsvanātha allowed garments for all munis; while Mahāvīra laid emphasis on neckedness. On this basis it is held that Svetāmbaras carried mainly the tradition of Pārsvanātha and Digambaras that of Mahāvīra. But, there is no mentionable difference between the two sects regarding the theory of knowledge. It shows that both of the Tirthařkaras were unani mous in this respect. Conclusion
The above mentioned factors definitely prove that the Jaina literature on theory of knowledge existed long before the birth of Mahāvīra. If it is associated with the age of Pārsvanātha, we can say that it is not later than 800 B. C. The field unexplored
If we follow the Jaina mythology it reaches a hoary past. But, as in the case of Purāṇas, mythology may help in tracing the history of the burried past; it cannot be accepted as it is. The construction of the history of thought on the basis of mythology, though interesting, requires an independent effort. At present we are confined to the period which is not so obscure. The study of Jaina thought on the basis of non-Jaina literature, as the Vedas, Upanişads, Purāṇas and the Buddhist Pitakas also may give some valuable information; but that also stands as a subject for independent study. The Last Author
The last notable author on the problem of knowledge was Yošovijaya Upādhyāya, who flourished in 1800 A. D. Thus, the development of the idea of knowledge covers a period of more than two and a half millenia. The development though
1. V. Bh. G. 2593