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AUTHORITY AS A SOURCE OF KNOWLEDGE
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for Sankara, as in the case of other systems, philosophy is a science of salvation. He is firm that we cannot find out the truth through logic.
Jainism gives a practical suggestion in this respect. It holds its canon neither external nor composed by God. They are words of a dispassionate and omniscient person. It argues that validity of a statement lies in two factors : firstly, the author of the statement must possess full knowledge of the object. Secondly, he should be free from prides and prejudices.
According to Jainism all objects are interrelated. Full knowledge of one object, therefore, involves the knowledge of entire Universe. The Tirthařkaras are omiscient as well as Jinas, i.e. they have conquered all the passions. They are above prides and prejudices. Consequently there is no reason to doubt their words.
But, the Jaina contention is defective in more than one ways :
Firstly, the conception that a particular person knows the entire Universe with all the three times, cannot be proved logically. It can be admitted on the basis of faith only. Though, the majority of Indian schools have admitted supernatural perception, yet we find in it a mixture of religion with philosophy. Every system is dogmatic in holding that the propounder of that system only and none else contains full knowledge. Secondly, the verdicts of canons have been found false in Geographical and Mathematical calculations.
In the period of logic, i.e. 500 to 1000 A.D., the Jain thinkers also have examined their notions logically
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