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11) Critique of Knowledge
81
Self-consciousness does not belong to the realm of pure consciousness which is foundational and without limitation. That is the cetanā which is the essential quality of the soul. But when we descend to the practical level, the realm of vyavahāra, we find the distinction : between subject and object in consciousness. The question whether the self is perceived by direct experience like the internal perception of the Jainas, or by the immediate intuition, (pratibha jñāna) of the Vedāntins, is raised as a consequence of this distinction. In all this, the question is answered from the empirical point of view. On this basis, we may say that there are two aspects of consciousness: a) pure and transcendental consciousness, and b) empirical consciousness. Ātman is pure consciousness. Jiva is consciousness limited by the organism. Ātman is the subject of consciousness. It is also the object of internal perception, but only in the sense that it is immanent in consciousness though not clearly cognised as object. Jīva is both the subject and the object of consciousness, because it is the cognizer as well as the cognized.
IV. The Āgama theory of knowledge is very old and probably originated in the pre-Mahāvira period.51 The Jñāna pravāda formed a part of the Pūrvašruta which formed a part of the ancient literature. Jinabhadra, in his Visesavasyakabhāşya, quotes a Pūrva Gāthā on jñāna.69 There seems to have been no difference of opinion between the followers of Pārsva and Mahāvīra regarding the division of knowledge. Both of them accept the five-fold distinction of knowledge. The Āgamas have also presented the five divisions of knowledge.
Knowledge is inherent in the soul, but owing to perversity of attitude arising out of the veil of Karman, we may get wrong knowledge, ajñāna. Knowledge is perfect when the veil of Karman is totally removed. It is imperfect even when there is partial subsidence or destruction of Karman. The soul can get
51. Tatia (N.): Studies in Jaina Philosophy, p. 27. 52. Višeşāvas yakabhāşya, 121.
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