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omniscient knowledge, we draw the following conclusions. Conclusions
1. At the lowest level of knowledge, though naturalism plays a primary role, it is evident at the highest level that Jaina theory of knowledge is non-naturalistic and is capable of co-existing with the metaphysical pluralism or a kind of monism. (Extended or concrete monism.)
2. Jainism accepts an a priori transcendent omniscient knowledge as the highest source of knowledge and all other empirical proposition are regarded as true if they correspond to the object. In other words, propositions are relegated to an in-ferior position in the heirarchy of the five levels of knowledge. And this clearly shows the struggle to ascend from naturalism to non-naturalism
3. However, Jajna metaphysics can be characterised as natural because, (a) it does not
accept a deity who either creates or sustains the universe; (b) karma itself is material. It acts in a physical way literally entering the soul; (c) The Jaina cosmology has certain naturalistic elements in it, such as, all the elements outside of aloka come in contact with material elements.
4. But the acceptance of the non-naturalistic elements can also be seen when they maintain that the world of loka consists of matter made
made up
up of atomic particles that are outside the consciousness of the individual knowing the world.
Therefore Jainism unqualifiedly accepts the independent givenness of the external world of objects as known by sense perception and, furthermore, allows infiltration of the external world, as karmic particles, into the soul of the individual. This is an important step toward acceptance of the unity of Mind and Body.
References
1 Cf. P. T. Raju, Metaphysical Theories in Indian Philosophy, Essays
in East-West Philosophy, ed. C. A. Moore, Honolulu, Hawai Press,
1951, p. 215. 2 Samavayanga, 15; 193; 199. It also refers to similar passages in the
Sthananga and the Bhagavati Sutra. Quoted in Pre-Buddhistic Indian Philosophy, B.M. Barua, p. 403.
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