Jainism and Democracy

Author(s): Indra Chandra Shastri
Publisher: I A S S Jain Conference New Delhi

Page 98

FIVE TYPES OF KNOWLEDGE
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the reflectee but the reflector. Thus knowledge according to Sānkhya is a mode of matter. Jainism does not accept any contribution on the part of matter. All modes belong to the soul. Secondly, Jainism does not believe in the theory of reflection or representation. It holds that the objects are presented to the soul direct.
According to the Vedānta, discursive knowledge is a complex phenomenon. It analyses the appearance into two parts. One part is consciousness and the other the object. As far as consciousness is concerned it is nothing but soul. There is no difference between Jain and the Vedānta in this respect. But, in case of the object the Vedānta holds that it is supplied by nescience. The mind, which is a product of avidyā, goes out through the channel of cognizing senses and establishes a contact with the object. There, it performs twofold function. Firstly, it removes the obscurance for manifestation of .consciousness. Secondly, it projects an object which gives the knowledge a form. Jainism does not admit this illusory projection.
According to Yogāchāra Buddhism, all concepts are subjective. They are products of past impressions.
Thus, in discursive knowledge all the three systems recognize the contribution of matter or nescience in their own style. But according to Jainism subjective contribution is confined to the act of feeling and willing only. As far as knowing is concerned, it is purely objective. The transcendental knowledge according to them is devoid of all concepts. The discursive knowledge is both, a cause as well as the effect of something different