________________
62
EPISTEMOLOGY OF THE ĀGAMAS
[CH.
mati and śruta, the role of the sense-organs is a subordinate one because they ony serve to eliminate the veil which envelops the knowledge of the object already there. But nevertheless they have some function of their own, in the absence of which knowledge would be impossible. The other three categories of knowledge, however, are completely free from the dependence upon the sense-organs, and as such, as we have already stated, are called pratyaksa proper. The conception of these categories will certainly appear dogmatic, but nevertheless it should be borne in mind that the vital source of the Jaina theory of knowledge lies in this conception. If the soul has the capacity to know, it must know independently of any other external condition. Knowledge is not spatial or temporal relation, but is a capacity. Distance, spatial or temporal, is not a hindrance for the soul. It can obstruct physical movement. But on the capacity to know it cannot have any such influence. If the soul cannot penetrate into the past or future, or see through distance, it is due to the delimitation of its knowing capacity by the obstructive veil, and not due to any inherent privation. Knowledge is as independent as existence. As existence does not depend upon some other existence for its existence, so knowledge does not depend upon something else for its knowledge. Knowledge is there in its own right as its objects are there in their own right. No physical contact, direct or indirect, with objects is necessary for the emergence of knowledge. The question of physical contact or limited distance or size comes in only when the inherent capacity is delimited. And this delimitation even is not ultimately due to some extraneous condition. It is due to the soul itself which has acquired the karmic veil by its own activity. Let us now revert to our subject proper.
The possession of avadhi-jñāna is a birthright of the denizens of heaven and hell. The avadhi-jñāna in their case is bhava-pratyaya (due to birth). The avadhi of the human beings as well as of the fivesensed sub-human beings is due to the destruction-cum-subsidence of the relevant karmic veil (kşayopaśama-nimitta). It is acquired by merit and is also called guna-pratyaya (due to merit). The distinction, however, is only apparent. The denizens of heaven and hell are endowed with avadhi by their very birth and hence their avadhi is called bhava-pratyaya. Other beings get it only occasionally and as a
It is interesting to note that Bhūtabali in his Mahābandha (p. 24, Kashi, 1947 edition) admits the instrumentality of manas in manahparyāya. But Akalanka interprets in his TRā, p. 58) manas as atman. So far as my knowledge goes Bhūtabali had no following.
2 SthSü, 71; NSü, 7; TSū, I. 22. 3 SthSū, 71; NSü, 8; TSū, I. 23 and its Bhasya.
4 See NSū, gāthā 63 ; also see TRā, I. 20: dvividho 'vadhir bhava-gunapratyaya-bhedāt. See also Vibh, 572.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
