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The General Conception of Rnowledge
introduction the vast literature dealing elaborately with the topic of knowledge. The lack of precise definition is neither an oversight nor a deliberate omission; but a speciality of the period. Systematic logical definition and the development of syllogism were of a later origin. The Upanisads, the Pitakas and the other literature of that period testify to the above. The Upanisads express high philosophical thoughts in a simple style. The dialectics of the Mahayana school of Buddhism with their hair splitting discussions were rooted in the lucid and direct style of the talks of Buddha. Similarly the highest principles of Jainism have been stated in the Āgamas in a simple style. Precise definition was an outcome of the discussions with other systems. The problem of knowledge has three aspects; viz. metaphysical, ethical and epistemological. The metaphysical aspect is related with the subjective side of knowledge. There is sufficient material in the Agamas showing the position of knowledge in regard with this subject. The ethical aspect relates with the question of valuation. Regarding this topic also the Agamic view is very clear. The epistemological aspect discusses relation between subject and the object. The theories of direct presentation, representation, subjectivism, objectivism and such others are related with this aspect, which was not so developed in the Agamic period. Still, there are certain references in the Agamas where one can find the seeds of the scholastic development in this respect also.
We shall try to show some scattered fragments on which the whole edifice of Jaina epistemology is built in the early period of Agamas.
Metaphysica! Position: The Bhagavatisütra eight types of soul according to its different states :
(1) Dravyatman-Soul qua substance (2) Kaṣāyatman-Soul qua passions (3) Yogātman-Soul qua activity (4) Upayogātman-Soul qua cognition (5) Jñänätman-Soul qua articulate cognition
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