Jaina Theory of Knowledge

Author(s): Mohanlal Mehta
Publisher: Gujarat Vidyapith Ahmedabad

Page 19

JAINA THEORY OF KNOWLEDGE
Maitra; and since the souls are also all-pervasive according to him, the knowledge that takes place in one soul must take place in all the souls. Consequently, any knowledge that Caitra has acquired would belong to Maitra as well.
Granted it is possible for a particular knowledge to be connected with a particular soul by inherent relationship. But a question still remains to be answered. By what relation is the inherence connected with the knowledge and the soul ? If the answer is that it is connected by another inherence, that would mean an unending series of inherent relationships and it will lead to an infinite regress. If the answer is in the form of 'itself', why should not the knowledge and the soul be connected of themselves without requiring an inherent relationship to accomplish the connection?
The opponent again argues that soul is no doubt conscious, but that is not without a cause but is owing to consciousness coming to reside in it by inherent relationship as is shown by experience. The counter argument advanced by the Jaina is as under : If you are prepared to accept the evidence of experience, you must admit that soul is essentially of the nature of consciousness (upayogatmaka). Nobody is aware of being first unconscious and afterwards becoming conscious in consequence of the connection with consciousness. On the contrary, he is always aware of himself as the knower which implies the unity of soul and consciousness.