Jaina Logic

Author(s): T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi

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Jaina Logic
given emphasis on the hormic energy for experience"". Jnana and darsana spring from Upayoga". Kundakundacarya distinguishes Jnana and darsana from the empirical and transcendental points of view. Atman, its jnäna (knowledge) and darsana (intuition) are identical and they reveal the self and not-self". Acarya Virasena, in his commentary called Dhavala on Şaşkhandagama of Puapadanta says "What comprehends an eternal object of the nature of the universal and particular is jnäna and comprehension of the self of the same nature is darsana1o.
Knowledge is inherent in the self. But, the relation need not be construed as the relation between substance and attribute in terms of Nyaya-Vaiseşıka theory. From the practical point of view, we may distinguish between self and knowledge to say that self has knowledge. But from the noumenal point of view (niscaya naya) there is no distinction between knowledge and self".
Knowledge is self-illuminative and it also illumines the object of knowledge svapara prakasaka) Cognition cognises itself and also illumines other objects, just as the lamp illumines the objects around it and illumines itself. In the Agama literature the characteristics of knowledge have been presented from the points of view of identity and difference (abheda and bheda). From the point of view of identity the self and knowledge are identical. From the point of view of difference the self has a quality of knowledge From the point of view of identity and difference the self can be said to be neither completely different nor completely identical. This is because know
67 McDougall (William) An Ontline of Psychology (Mathuen 1948) Chapter-III
68 Prajhapand . 29-30
69. Niyamasara 170
70 Acarya Virasena: Dhavala in Saṭkhand agama
"Samana Višeşatmaka Bāhyārtha Grahanam Jāānam.
Tādātmaka Svarupa Grahanam Dartanam miti Siddham". Samayashra 7
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