________________
EPISTEMOLOGY OF THE AGAMAS
[ch.
(who admitted separate identity of jñāna and darśana but did not admit succession) has resorted to vyavahāra naya (empirical standpoint) which comprehends distinction, the Revered (Jinabhadra) has resorted to pure rjusūtra (analytic standpoint) which lies at that is, distinguishes) the borderline between cause and effect, while Siddhasena has accepted sangraha which tends to obliterate distinction. None of these three positions of the Ācāryas, therefore, are improper."
We have now described the main features of the Agamic epistemology. We do not attempt at a comparative estimate, mainly because the Āgamic conceptions are so peculiar and original that they do not allow themselves to be dovetailed into the scholastic scheme of epistemology. It is only the later systematization of the pramānas by the Jaina schoolmen which can lend itself profitably to comparative evaluation. We therefore content ourselves by giving a systematic exposition of the Āgamic scheme trying to throw light on tangled spots with the help of documentary evidence and independent judgment both.
In the beginning of the chapter we adverted to the problem of the validity of knowledge. The Āgamic epistemology, as we have stated, regards the rightness or the wrongness of knowledge as ultimately dependent upon the rightness or the wrongness of the attitude. If the soul is possessed of perverted attitude (mith yātva) its knowledge is necessarily wrong. If it is possessed of right attitude (samyaktva) its knowledge is right. Knowledge is the intrinsic characteristic of the soul. But it is vitiated by mith yātva which is the Jaina equivalent of the principle known as avidyā in the other systems. The mithyātva vitiates, as it were, the very texture of the soul and all the imperfections of worldly existence are ultimately due to it. A comparative estimate of the nature and function of this mithyātva with those of the avidyā of the other systems is necessary in order to understand the fundamental characteristic of the Jaina thought. We shall therefore address ourselves to the comparative evaluation of the principle of mithyātva or avidyā in the chapter that follows.
1 bheda grāhi-vyavahrtinayam saririto Malla vädi
Pūjyāḥ prāyaḥ karana-phalayoḥ símni suddharjusūtram. bhedocchedonmukham adhigataḥ samgraham Siddha senas tasmād ete na khalu viņamāḥ súripakşās trayo 'pi.-JBP, p. 48.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
