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Epistemology of Jainas
is transformed into Brabman or pure consciousness, there is no consciousness of the mental modes; but, only the consciousness of pure Brahman.
According to Vedänta the external world is an illusion. It appears as long as the reality i. e, pure consciousness or Brahman is not realized. The yogin in the highest stage, according to the Vedānta, is totally freed from the illusion. He, therefore, does not see the external world. But, this is not the case with the Jainas. According to them the external world is as real as the internal one. It is not an illusion. It does not disappear even when the perfect knowledge is attained. On the contrary the yogin begins to observe it in more detail.
According to Jainism the fourteenth gunasthāna is Ayogin kevalia. It is also kaown as the stage of Saileba, which means the stage when all activities, mental, vocal or physical are stopped and the person becomes like a mountain (saila). This stage resembles the asamprajñāta samādhi of the yoga. But, in that stage also, according to Jainism, the articulate knowledge does not disappear. The Jainas hold that the articulate or determinate cognition does not necessarily depend upon the mental activity. In perfect knowledge all things are directly perceived by the soul independent of mind. The Buddhist and Supernormal Perception
According to Dharmakirti? the intuitive perception of yogin is produced by the constant meditation on ultimate truths. Dharmottara explains that there are four ultimate truths :
1. All is momentary (sarvam kşaạikam) 2. Al is void (sarvam śünyam) 3. All is pain (sarvam duḥkham) 4. Everything is like itself (sarvam svalaksaņam).
By constant meditation on these four truths the yogin gradually attains a more and more distinct vision of them; and when he attains the highest stage he acquires the most distinct 1. Nyāyabindu p. 20 see also ţikā by Dharmottara
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