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Epistemology of Jainas
The Digambara tradition holds that the existence of mental activity in a kevalin is merely a presumption (upacāra), based on the common-place conviction that mind is a necessary preliminary of speech. Commonly it is held that a person with mind must have some mental activity before he speaks. The speech is always preceded by deliberation. An Arhat also preaches sermons, which cannot come out without preceding thought. One is likely to speculate on this basis, the Digambaras say, that a kevalin also possesses some mental activity. But, in reality a Tirthankara speaks without any prethought. His words come out spontaneously. Perhaps, this idea is borrowed from the Buddhist in his theory of anābhogacaryā.1
As a matter of fact the existence of mental activity cannot be denied in the thirteenth guṇasthāna. The kevalin visits different places for preaching his sermons, holds discussions, replies the questions asked by different persons and takes part in debates with the upholders of rival views. All these activities are not possible without mind. It is another thing that his knowledge is purely spiritual.
Generally, the activities of mind are classified into three functions, of feeling, willing and knowing. About feeling there are two opinions. Some hold that it is direct function of soul. The mind has nothing to do with it. The Vedantic conception of Sākşıbhāsya presents the same view. The Nyāya and other realistic systems hold it as the function of mind. The Jaina logicians of the latter period have adopted the same view. But, the theory of karman and the Āgamas seem to hold a different conception.
The Tattvārtha relates śruta as the function of mind; which has nothing to do with feeling. Moreover, the conception of psychical senses, which include the mind also is based on the apprehension of different objects. They are spiritual energies produced by the kşayopaśama of jñānāvaranlya. On the other hand feeling is an effect of Vedaniya. The Sārkhya holds both 1 Gommatasāra, Jiva Kanda G. 228-29
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