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Epistemology of Jainas
mixed with past impressions. A person who is absolutely free from greed will never impose silver on a conch shell. In the same way he will never see a snake in the place of rope if he is free from fear. In such cases the apparent qualities are, more or less, common to both alternatives i.e. the real as well as apparent. But, the preference for apparent is caused by the complexes inherent in the self. In the case of doubt also mohaniya works to some extent. In anadhyavasaya avaraṇa plays the important part, which does not allow the indistinct appearance result into the distinct one. Or, we can say in such cases the mind is drifted towards another object owing to certain forces that work in the mind or natural disinclination; and thus the former appearance remains indistinct.
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As a matter of fact, according to Jainism, no demarcation line can be drawn between right and wrong as far as incomplete knowledge is concerned. No two things are absolutely dissimilar. When, one thing appears as something else it must possess some characteristics that are common to both. It is a matter of degree to what extent they are possessed. Similarly, in the case of so called valid cognition also the object must contain some characteristics as are common to other things. Anuyogadvara states that there are no two things absolutely similar or absolutely dissimilar. If correspondance with the object is held as the criterion of validity, every appearance is valid to some extent and to some extent only. The logical division of prama and aprama is only discursive, taking into consideration the major part only. According to Jaina logic difference between truth and falsehood is not that of quality, but of degree. This view can be compared with Hegelian idealism according to which the distinction between truth and error is one of degree and not of kind.
Ajñāna as Perverted attitude
The Tattvärtha1 relates that mati, śruta and avadhi have a reverse type (viparyaya) also; meaning that they are not only 1. Tattvartha I. 32
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