Vaishali Institute Research Bulletin 2

Author(s): G C Chaudhary
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 67

58 VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
2. According to Jaina, authentic cognition alone is the instrument of knowledge. Sense sense-object-contact (Nyaya-Vaiseșika), modification of intellect (Samkhya), or identity (Sarūpya; idealistic Buddhist can't be the source of knowledge.
3. Source and end of knowledge are different. While authentic cognition is the source of knowledge, it is the cessation of ignorance by removing the Karmic Veil enveloping the individual soul which is the ultimate end. In empirical state, however, forming the attitude of rejection, acceptance or indifference, as the case may be, is the result of pramāņa.
4. Pramāpa is comprehensive as it reveals the object fully. Even when one perceives the colour of an object he knows the full object and is thus aware, for example, that this is the jar, whereas Naya reveals only a particular aspect of an object. "This jar is possessed of colour.' This example illustrates that Naya focusses its attention only on the colour, but when through congnizance of different aspects the object jar is known fully it becomes the case of Pramana.
5. The Jaina view of Pramāna accepts all shades of definitions without compromising its independence. In its philosophical dialogue with the non-Jaina thinkers it maintained its idealistic realism by defining pramāņa as knowledge illuminating itself and the object but did not hesitate to benefit from the wisdom of others. This explains the impact of the Buddhistic, the Nyāyavaiseșika and the Mimamsaka definitions both in form and idea over the Jainas whose contribution to epistemological problems is massive and significant for properly constructing the history of Indian wisdom in all its details.
1. 791 tah HatiaRT: STATUTTEITA:
Sarvärtha siddhi, I. 6.