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JAINISM: A THEISTIC PHILOSOPHY “GOD IN JAINISM”
clouded, obscured or entirely covered over by the nature or property of representation. This is the root of evil.
The Yoga school's conception of the self as a transcendent subject, which is quite distinct from the body, the mind and the ego, is far removed from common sense and the ordinary psychological concept of it. As compared with these the spiritual conception of the self in the Yoga is apt to be regarded as unintelligible and mysterious. It is to be observed that the Yoga scheme of selfrealization has a solid foundation in the Sāmkhya metaphysics, which proves the reality of the self as a metaphysical and eternal principle of consciousness.
Dr. N. N. Bhattacharya opined that the influence of Yoga on Jaina philosophy" can also clearly observed in the conception of transcendental perception. This transcendental perception is named differently in different system of Indian philosophy. In the Sāmkhya, Nyāya-Vaiseșika and Buddhist system it is known as yogi-pratyakşa (i.e.; yogic perception) or yogi-jñāna (i.e.; yogic knowledge) and is supposed to be born as result of competence acquired through yogic practices. In Jaina philosophy, the Āgamic, i.e.; earlier or canonical tradition, insists transcendental perception alone should be treated as direct perception to which category it places the avadhi (limited direct clairvoyance), manahparyaya (modes) and Kevala-jñāna (omniscience). Later Jaina logicians however attempted to bring empirical perception under the category of Pratyakșa. In any case, the conception of yogic perception, indeterminate as well as determinate, has some bearing on Jaina avadhi-darśana (apprehensive clairvoyance) and kevala-darśana (apprehensive omniscience) which a type of cognition arising independently of
4'Dr. N. N. Bhattacharya, “Jain Philosophy, Historical Out Line”, 1999,P-213
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