Lecture - 1 Consiousness A very Special Characteristic of Jiva Epistemelogy Science of Knowledge Types of Cognition Apprehension & Comprehension i.

Nature of Knowledge - 1. Aesthesis (Jnana) 2. Doxa (not in Indian Tradition) 3. Episteme (Prama)(3 things) Vidya (stored knowledge) - Different views about Knowledge and Self (bhedabheda) - Svaparabhasi Relation between the knower and the Knowledge (subject and object) Validity of Knowledge Criteria Validity Different sources of or types of knowledge

ii. iii.
iv. v.

Definitions of Pramana Characteristics of knowledge (Pramana)

Consiousness Special Characteristics of Jiva Consciousness is the essential attribute of the soul. It is present even in the state of deep sleep. If it is not admitted, the pleasant experience of a comfortable and sound sleep recalled in the subsequent waking state would be impossible. Jainas hold that consciousness is not merely a chain of successive momentary flashes but a constant factor undergoing various modifications. The main line of demarcation between a living and a dead entity is consiousness. In the Tattvartha-sutra, soul is defined as the substratum of the faculty of cognition (Upayoga). Cognition is nothing more than the manifestation of consciousness in a particular form. Epistemelogy The word Epistemology comes from two Greek Words- Episteme and Logos The word Episteme means Knowledge and the word Logos means Science . Thus Epistemology is Science of Knowledge . A part of philosophy is traditionally called epistemology, which enquires into the following aspects of knowledge . Types of Cognition Cognition is said to be of chiefly two types; indeterminate and determinate cognition. Indeterminate cognition is apprehension while determinate cognition is comprehension. The main difference between apprehension and comprehension is that in the former the details are not percieved while in the latter, the details are known. Apprehension is nirakara upayoga while comprehension is sakara upayoga . Apprehension is a primitive stage where we have a general awareness of the object, without any reference to a class. In this awareness, cogniton has mere existence (satta matra) as its content. The next stage where the object belonging to a certain class is known is called cognition. Apprehension is Darsana and Comprehension is Jnana. In the language of psychology, we are, perhaps, justified in calling the first kind of cognition as pure sensation and the second one as perception (including memory etc.). The function of sensation is mere acquaintence with a fact. Perception s function, on the other hand, is knowledge about a fact; and this knowledge admits of numberless degrees of complication. Apprehension Apprehension are of four types; visual apprehension (caksu darsana), non-visual apprehension (acaksu darsana), apprehensive clairvoyance (avadhi darsana) and apprehensive omniscience (kevala darsana). Comprehension vi. Nature of Knowledge

vii. viii. ix. x.

Relation between the knower and the Knowledge. Validity of Knowledge Criteria Validity Different sources of or types of knowledge

This list can be added to by a number of questions, but as it is, it makes it clear that the main concern of epistemology is the study of different aspect of Knowledge . 1. Aesthesis 2. Doxa 3. Episteme - Experience of senses, any experience irrespective of truth or false - Opinion personal view not necessarily fact, hurdle to knowledge - True Experience

Jnana Aesthesis - all experiences true or false no doxa in Indian tradition Vidya stored knowledge not dependent on person - objective Prama true knowledge/cognition equal to episteme It represents 3 things Eg. Statement of skill / habit - I know swimming, I know the fact that it is raining 1. I believe (have guarantee) that P is true 2. P is true 3. I have justification for it Pramana Prama

Pramata Jnata

Prameya Jneya

Pramana instruments or means to know

Different views about Knowledge and Self The Jaina writers have defined knowledge as the essence of soul. Soul has other characteristics also, as we have mentioned, but the Jaina thinkers always emphasised knowledge to be the

chief characteristic possessed by soul. Kundakunda has stated that although from the empirical point of view there is difference between soul and knowledge, yet, from the transcendental point of view it is sufficient to say that soul is knower and nothing else. He further said that there is no difference between the knower and his knowledge. In the Jaina canons also we find such expressions to the effect that from one point of view soul is knowledge and knowledge is soul. Kundakunda further said that from the empirical point of view the omniscient perceives and knows the whole of reality and from the transcendental point of view he perceives and knows the self only (Here the self includes all the knowledge of reality). In this way, we conclude that knowledge plays an important part in the conception of soul, emancipation etc. We intend to give a brief account of the Jaina theory of knowledge. The relation of knowledge with soul in Jainism is not like that in the system of the Naiyayikas and Vaisesikas. Jainas reject the Naiyayika view of complete difference between knowledge and the self i.e. bheda. According to them Knowledge is an accidental quality of Self. Knowledge is an attribute, which inheres in the self, which however is separable from it. The Advaita Vedanta hold that knowledge and the self are the same (identical). There is no difference between the self and knowledge. The self is knowledge is such. Jainas, who believe in Anekantavada do not accept either the complete difference or the complete non-difference between the self and knowledge. As knowledge is the essential quality of the self, knowledge and self are identical. In another aspect knowledge is different from the soul. This is true from Niscaya Naya i.e. for the pure unsoiled soul. However from Vyavahara Naya i.e. empirical consideration point of view, knowledge is different from the soul and has to be acquired through efforts. Thus in one aspect knowledge is non-different from the self and in another aspect knowledge is different from the self. Thus Jainas believe that the relation between the self and its knowledge is one of bhedabheda. Knowledge is also defined as Svaparabhasi. The nature of knowledge is to be self-revealing as well as object revealing. Thus knowledge reveals both itself and the object. If knowledge were not itself known it could not make its object known. The nature of knowledge may be compared with a lamp. A lamp revealing its object while revealing itself. Knowledge, like a lamp, both reveals itself and an object. Soul is knower but because of embodiment instrument is required. Difference between living & nonliving - consciousness Common- Presence of material nonliving body in both Jainas accept knowledge as both eternal and non-eternal but in two different aspects. Knowledge is eternal in the sense that it is the essential quality of the self. There is no self

without knowledge whether an object is present or not. Even in the state of liberation, the self possesses knowledge. Thus in one aspect, that is when knowledge is regarded as the essential quality of the self, it is eternal. But in another aspect in the sense of empirical knowledge, knowledge is non-eternal. Empirical knowledge is perishable. It arises when its object is present. It disappears when the object is absent. Definitions of Pramana Siddhasen (I century AD), Vadidev (VII century), Yashovijayaji (XVII century) Pramana svaparavyavasayi jnanam badha nivarjitam (pramana is that cognition which illuminates the subject and object and which is free from any obstacles Akalankadeva (Jaina Logician Digamabara IV or V century AD) Pramana avisamvadijnanamanadhi gatarthadhigama lakshanatvat - Pramana is that cognition, which is un-contradicted and which cognises that which is not already cognised. Hemacandra - Jaina Logician of X or XI century AD Samyagartha nirnayam pramanam - Pramana is that cognition in which there is right ascertainment of the object. Manikyanandin says: That jnana is pramana which has the determination of itself as well as of the object not known before. It enables us to get the desirable and give up the undesirable. Hence, it can be nothing but knowledge.' Illumination of subject will be common in whether right or wrong cognition. There is awareness that I am cognising. Characteristics of knowledge (Pramana) 1. Pramana is valid cognition or true Cognition. It is that knowledge, which is free from doubt or error. Knowledge is confined to empirical world including the modes of mind. 2. Illumination of self and object. Both nyaya & Buddhist opinions are reconciled 3. Heyatva & Upadeyatva Jainas hold a pragmatic attitude in saying that all valid cognition must lead to an intellectual effort for the ascertainment of the desirable and the avoidance of the undesirable. This should not be confused with actual efforts. It is confined to what is right & what is wrong

What will it depend whether my cognition is true of false. Validity of Knowledge: We have seen that knowledge must be valid, if it is to be justified in being called pramana. Now, the question is: How can the nature of validity be determined? The Jaina thinkers say that there are 2 views in epistemology to determine the validity or truth known as pramanyavada. The validity is either determined intrinsically Svataha pramanyavada or extrinsically. They believe in both the types, viz. the intrinsic validity and the extrinsic Paratah pramanyavada validity. The determination of validity is in some cases achieved by cognition by itself. As for instance is the habitual cognition of one's own palm induced by a repeated course of experience or the direct achievements of results such as by the acts of bathing, drinking etc., there occurs cessation of heat, thirst etc.; and this alone gives final satisfaction to the subject and a person does not feel an urge for further scrutiny of his cognition. This shows that validity is self-determined, i. e., intrinsic. On some occasions, the experience of validity is secured by means of an external datum. We may point, for instance, to the primal perceptual cognition unconfirmed by repeated experience. Since such cognition has not as yet been ascertained to stand in unfailing correspondence with the object, its validity is determined (I) by a subsequent confirmatory cognition of the same object, or (2) by a cognition of its pragmatic consequences, or (3) by the cognition of an object invariably or universally concomitant with it. This establishes the fact that validity is determined by other means. It is called extrinsic validity. (1) in the first the self confirms the truth of cognition (2) In the second the confirmation will depend on the object. Truth will be determined with the help of object & not self. Criteria Validity Indian tradition talks about 6 pramana 1. Pratyaksa (Perception) 2. Anumana (Inference) 3. Sabda (Authority or Agama) 4. Upamana (Analogy) 5. Arthapatti (Imposition) 6. Anupalabdhi (Absence or Non-availability) All schools of philosophy do not accept all the above pramanas. Different schools accept different number of pramanas and they have their reasons for that. Carvak Buddha Samkhya Vaisesika Perception Anumana Perception, Anumana, Agama Perception, Anumana, Agama

Jaina Nyaya Mimamsa Vedanta

Perception, Anumana, Agama (Bhagwati Sutra adds Upamana or Analogy) Perception, Anumana, Agama, Upamana Perception, Anumana, Agama, Upamana, Arthapatti All Six

In the Bhagavati-sutra, Lord Mahavira says: There are four means of valid knowledge, viz., perception (pratyaksa), inference (anumana), analogy (upamana) and authority (agama) Different types or instruments of Knowledge
1. Agamic Classification In Bhagavati sutra, knowledge is said to be of the following five types I. II. III. IV. V. Abhinibodha Sruta Avadhi Manahparyaya Kevala Empirical Agama Clairvoyance Telepathy Omniscience

The first two are sensuous knowledge and the later three are transcendental knowledge. 2. Umasvati s Classification Umasvati, in his Tatvartha Surtra has classified knowledge as under: Knowledge Pratyaksa Direct to soul Avadhi Manah-Paryaya Kevala Paroksa Indirect to soul Sruta

Mati Samvyavarika Pratyaksa Smrti Samjna Cinta Abhinibodha Umasvati States in Tatvarthasutra as under: (See from notes)

3. The logic expert Siddhasena Divakara, revolutionary and very analytical gave the following classification yielding improvement to the earlier Umasvati s interpretation. Pramana Pratyaksa Paroksa

Empirical Transcendental Abhinibodha, Anumana, intellect, Sruta Through body senses Consciousness 4. Akalankadeva, a great logician of his times modified the classification further as under: Pramana Pratyaksa Mukhya Avadhi ManahParyaya Kevala Paroksa

Samvyavaharika Mati Sruta Anindriya Indriya Smrti Smriti Avagraha,iha Samjna Samjna Avaya,Dharana Cinta Cinta abhinibodha Abhinibodha after application of words Before application of words. 5. Yasovijayaji gave a further modified classification of Pramana. This is widely adopted in the contemporary Jaina Logic. Pramana Pratyaksa Samvyavaharika Mukhya Avadhi Manahparyaya Kevala Paroksa Mati Smrti Samjna Cinta Abhinibodha Sruta Written words Books-Agamas

Sense Mental Perception Perception Indriya no Indriya Indriya no Indriya 6. Acarya Mahaprajna has also dealt with the subject of the classification of pramana in the recent times. His classification is illustrated below. Pramana Avadhi Atmapratyaksa Manah paryaya Kevala Atmaparoksa Indriya Pratyaksa Indriya Paroksa Perception of five Smrti Sruta organs Samjna Cinta Abhinibodha