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FIVE TYPES OF KNOWLEDGE
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snake cannot bite and therefore, the appearance is regarded as false. But, we cannot say that it does not do any function common with the real snake. In that case the fear also would not have been there.
Vidyānanda holds that there is no qualitative difference between the appearances held as valid and invalid. All of them are apprehensions of truth in part. The complete apprehension is possible in the stage of omniscience only. Absolute validity rests in that knowledge only. The validity of incomplete knowledge is judged on pragmatic valuation or on the attitude of the subject. as it is in the ethical aspect. In their objective consideration there is no difference between the two. Relative Existence
It is essential to know here that according to Jainism every existence is relative. The same object can exist in as many forms as there are relations. And this is an acceptance of subjectivism in another form. It makes no difference if one holds that the object is devoid of all concepts or that it possesses all concepts in different relations. After all the judgement formed on the basis of relations is the choice of subject only. It is his business to form a judgment on the basis of a particular relation. The only difference is that in Jainism it is a choice while in idealistic Systems it is subjective creation. The point may be clarified through the following illustration :-three ladies are sitting together and a gentleman comes from outside. One of the ladies says "There is my husband." The other say “There is my brother." The third says "There is my son." The Buddhist will
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