Volume II, Issue VI, July 2026
Volume-II, Issue-VI, July, 2026 |
Received: 12.06.2026 | Accepted: 10.07.2026 | ||
Published Online: 31.07.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.issue.06W. | |||
জৈন
দর্শনে আগম প্রমাণ: একটি পর্যালোচনা
ড.
রাসপতি মণ্ডল, সহকারী অধ্যাপক,
দর্শন বিভাগ, বঙ্গবাসী
কলেজ, কলকাতা, পশ্চিমবঙ্গ,
ভারত |
Agama as a Means of Knowledge in Jain Philosophy: A Review Dr. Raspoti Mandal, Assistant Professor, Department of Philosophy, Bangabasi College, Kolkata, West Bengal, India | ||
ABSTRACT | ||
In Jain philosophy, Āgama
Pramāṇa (scriptural
testimony) is an important category of indirect knowledge (parokṣa
pramāṇa), through which
valid cognition is obtained from the trustworthy and non-contradictory
teachings of an Āpta (authoritative person). Since the Tīrthaṅkaras
are free from attachment and aversion (vītarāga),
omniscient, and benevolent teachers, their discourses and scriptures are
accepted as authentic sources of knowledge. Jain epistemology analyzes the
process of meaning-cognition through words, terms, and sentences, demonstrating
that the statements of an Āpta provide reliable knowledge concerning the nature
of soul (jīva), non-soul (ajīva),
karma, and liberation (mokṣa). Furthermore, through the doctrines of Anekāntavāda
and Syādvāda, the theory of Saptabhaṅgī
explains the multifaceted nature of reality and reveals the limitations of
one-sided philosophical viewpoints. Jain philosophers maintain that no object
can be adequately understood solely in terms of existence or non-existence;
rather, its nature must be determined from various relative standpoints. The
concepts of Sakalādeśa and Vikalādeśa
are employed to explain the methods of attaining comprehensive and partial
knowledge of an object. Ultimately, Jain philosophy accepts an Anekāntic
reality constituted by the
synthesis of universality and particularity, substance and modes, permanence
and change as the proper object of valid knowledge. | ||
Keyword:
|