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Epistemology of Jainas
into the effects of Māyā. Thus, as far as the present is concerned, God is relaled with all objects through universal illusion. Io the case of fast objects this relation is not possible as the objects as well as the modes of Māyā related with them, do not exist any more. But, their impressions last forever, as it is in the case of ordinary persons. The modes of Māyā continue in the form of memory. God knows the past objects as consciousness is reflected into those modes. He knows the future objects also just as a potter knows the pots to be made which are under his contemplation.
The above discussion leads one to a significant point. It means that the knowledge of past and future objects, even in
the case of God, is not perceptual. Perception according to (Vedānta, as has been stated above, consists in three-fold identity of consciousness conditioned by the object, consciousness conditioned by the mode (vịtti) and consciousness conditioned by the mind (antah karapa). The identification is not possible in the case of past and future objects, as they do not exist at that tre.
The Buddhist also holds the knowledge of past and future objects as conceptual and not perceptual. But, it holds a different view regarding the way of knowing them. In his view the knowledge of objects that are not present, is inferential. The past objects are inferred as cause of the present ones. The future objects are inferred as the effects of the present ones. In the first case it is an inference of the cause from its effect. In the second case it is inference of the effect from its cause.
On observation' it will appear that God of the Vedānta and the Bodhis ttva of the Buddhists more or less, stand on the same level. Of course, the Vedantic God is creator, protector and destroyer of the universe, which the Buddhist does not admit. But, in other ressects, the fundamental idea is the same. Both are assigned the highest place in their respective systems 1. Compare with the Jain conception of twofold division of
karman; Ghātin and Aghātin.
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