________________
386
Epistemology of Jainas
removed only by the perception of reality. The knowledge caused by the speech, though as a general case, is imperceptual; yet, the same becomes perceptual when assisted by constant meditation; just as simple fire is not able to produce apurva (the merit produced by sacrifice, which helps the sacrificer in obtaining the fruit of his deeds), yet, the same does so when assisted by the Vedic sacraments. This explanation is founded on assumption that the authority of the Veda is unchallengeable and it cannot be explained in any other way.
According to another version the speech also can produce perceptual knowledge when assisted by the intensity of contemplation; just as in the case of parted beloved. This conception resembles the Buddhist notion of yogipratyakṣa. The only difference is that the latter does not take testimony into consideration, authority of which is fundamentally against the Buddhist logic.
According to another conception perceptuality of cognition does not depend upon the cause, but, upon the object. The object is perceptual where it is identical with consciousness of the cognizer. Pleasure, pain and other qualities of antaḥkaraṇa are perceptual because, they are imposed on the inrer consciousness known as sākṣicaitanya; which is always in unity with the cognizer. In the case of external objects also, that unity is obtained through mode (vṛtti). Thus, the realization of Brahman is perceptual; because, its object is perceptual. It does not matter whether it is caused by the senses or the verbal authority.
According to another view, attributed to the preceptors of monism, the imperceptuality of cognition does not depend upon that of the object. It is a quality of consciousness. It is perceptual when the object and cognition are identified.
Thus, according to Vedanta, the realization of Brahman, though produced by authority, is perceptual in nature.
As soon as Brahman is realized the ignorance (avidya) is removed. With the removal of avidya the mode of antaḥ
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
