Jaina Epistemology

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

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Epistemology of Jalhas
expires naturally or by the particular yogic power known as samudghāta
According to the Vedānta a Jîyanmukta does not make any distinction between good and bad; but owing to the natural good habits, which he has inculcated during past practices, he generally does not behave badly or in an objectionable manner. Otherwise, he is free from all the moral or ethical codes. The Jaina maintains that an Arhat is free from all passions, which are the main cause of objectionable deeds. The Vedantic conception goes near to the Vajrayāna way of living. The only difference is that the former proposes it after realization, while the latter does so as the way for attaining siddhi. As for the omniscience obtained through yogic practices, the Vedānta does not advance any special theory, Omniscience and Sankhya
According to the Sāňkhya liberation means realization of difference (vivekakhyāti) between Prakrti and Purusa. This is obtained through constant meditation on distinction between the two. When the meditation reaches its highest stage Purusa realizes that he is distinct from Prakşti. This realization is known as vivekakhyāti, kaivalya or salvation. Three states of Realization
Like Vedānta, the Sārkbya also believes that a Purusa may continue for some time to enjoy the fruits of his past deeds, even after realization. It has three states or grades. The highest state destroys all the worldly bondage as soon as it is attained. The person in it does not wait for enjoying the fruits of his past deeds. His meditation and feeling of discrimination are so intense that no more scope is left for any connection with praksti. It is attained into the highest state of trance (asamprajñāta samādhi) from which there is no possibility of coming back (vyutthāna). The second state is obtained when the aspirant reachos samprajñāta samādhi; the state of trance with concep 1. Sankhya Sūtra III. 23 Yogabbāsya 111. 55, alio II. 26.