Jaina Epistemology

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

Page 84

The General Conception of Knowledge 59 the term jñāna is taken in a general sense without the subjective distinction of samyagdrsti or mithyādssti, it is coexistent with Dravyātman and upayogātman. Darśanātman means the state of inarticulate appearance. It is caused by the removal of Daršanāvaraṇīya. It is also a natural state of the soul and common to all. Cariträtman is the state of the soul self-concentrated or turned away from the worldly activities. In this state the inflow of new karmans is stopped and the soul strives for destroying the existing ones. It develops fully when the Mohaniya is completely destroyed. According to Jainism, there are two grades of the ethical conduct. The higher grade is called caritra, sarvavirati or Samyama. It is practised by those who have renunciated the family life and embraced asceticism. The lower grade is known as caritrācaritra, Deśavirata or Samyamāsamyama. It is observed by the layman or grhastha. In this grade rules of conduct are such as allow concession (sāgara). Partially it is caritra and partially not. It stops the inflow of karmans in a part only. Caritrātman is mainly related to the higher grade. Viryātman is the state of the soul related with energy or power. It is also a natural state but gets its full development when Antarāyakarman is removed. It is also found in every soul.
Out of the above mentioned eight aspects the six, leaving Kaşāyātman and Yogātman, are natural. Upayogātman is a general term for the two states of jñāna and darśana. Dravyātman is the basis of all. The remaining four states represent the four Infinites (anantas) which are the very characteristics of every soul. They are infinite knowledge (Ananta Jñāna), Infinite Perception (Ananta Darśana), Infinite Bliss (Ananta Sukha) and Infinite Energy (Ananta Virya). Infinite Bliss is the natural development of caritrātman. The remaining three are the developments of corresponding aspects.
Thus, we come to the conclusion that cognition, with its two aspects of jñāna and darśana, is a permanent feature of the soul. It is not an accidental phenomenon produced by the external factors. Here, we can notice the difference from the