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Epistemology of Jainas
But, he does not explain his view. We can explain it in the light of Yasovijaya. It can also be interpreted in the light of Brahmajñāna of the Vedānta. It means that the incomplete knowledge is not a part of the complete one but, an altogether different or rather opposite category. The reality cannot be realized in parts. The partial vision is not a true vision even to some extent. The truth is always complete. Even if we want to know one thing we have to know the all. There is no differenco between the complete knowledge of one thing and the knowledge of entire universe. It means that the complete knowledge and incomplete knowledge cannot stay together.
5. There is another factor also which draws a line of distinction between the two. The incomplete knowledge is always accompanied by pride and prejudice, favour and disfavour. It results into love or hatred, attachment or enmity. The complete koowledge results into the indifferential attitude. Though this difference is not due to the existence or nonexistence of passions; yet, the passions do play a part in deciding the nature of knowledge. We cannot think incomplete knowledge without passions. Similarly, one cannot think the complete knowledge with passions.
6. Samantabhadra asserts that complete truth is found in the knowledge of the omniscient only. Incomplete knowledge is always mixed with more or less amount of falsity. Kevala and Speech
According to the Buddhist and Vedantist the reality is beyond the approach of mind as well as speech. The speech can represent the reality only when it is mixed with some conceptual element; which is not a reality. On this ground they hold that speech and omniscience are opposite to each other. According to Jainism the speech represents only a partial view of the object, but, that view is not wrong. It is also correct in relation to its own sphere of relativity. It becomes wrong only when it denies the views based on other aspects. Thus, according to Jainism the speech and omniscience are not opposed to each other.
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