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Epistemology of Jainas
The Mimāṁsaka argues that the existence of gradation does not necessarily prove a particular stage. The spau of gradation may be sborter or longer according to the capacity of the agent or other circumstances. The upper limit of knowledge can be fixed according to the maximum capacity of the sense-organs. A human being can perceive an object from a distance of one furlong or so; and an eagle can do so from two or three miles. But, this does not mean that one can see the whole universe, sitting at one place. After all the capacity of the senses is limited.
Yaśovijayal replies that the argument stated above holds good in the case of sepse-perception only. But, ihe sphere of knowledge is far wider than sepse-perception. If the existence of yogic perception is accepted, we shall have to go beyond the senses. In that case the only limit that can be fixed is, where nothing remains to be known.
Moreover, knowledge with Jainism, as we have stated above, is not an acquired phenomenon. It is a natural characteristic of the soul. That characteristic does not function fully as long as it is obstructed by the karmic matter. As soon as the obstacle disappears, there is no reason why the soul should not regain the natural characteristic. The Jaina, as well as Buddhist logicians, have compared the karmic matter with the impurity mixed with gold. The gold, fresh from the mine, is always mixed with foreign matter; which is gradually separated through the process of purification. Similarly, every soul, in this world, is mixed with karmic matter. That matter is sometimes thick and sometimes thin. The old matter flows out while the new one flows in. These phenomenal variations prove the possibility of a stage when the foreign matter is totally washed away. In that state there is no more obstruction. Consequently, the natural characteristic of omniscience is fully revealed. Jaina ethics proposes samvara and nirjarā as the process of 1. Jñāpabindu p. 19
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