Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 52

A SOURCE-BOOK IN JAINA PHILOSOPHY
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concept of niksepa signifying the methodology of use of the term has been discussed in the earliest canonical literature as also in the modern works on logic. In the literature other than the Agamic. there is a new approach to the understanding of this doctrine from the point of view of Neo-logic. Yaśovijayaji has given all elaborate discussion of the problem of niksepa along with the other problems of pramāṇa and naya.
Āgama literature gives an exhaustive study of the concepts of dravya, kşetra, kāla and bhāva. They have been studied from the points of view of intrinsic four-fold distinctions (svacatuştaya) and the extrinsic four-fold distinctions (paracatuștaya). A thing in its inherent nature (svadravya), in its own place (sva-kşetra), in its own time (svakāla) and in its own inherent connotation (svabhāva) can be said to have been considered in its fourfold aspects (svacatuştaya). A thing can also be considered from the extrinsic points of view which would be described as from the points of view of para-dravya (extrinsic substance), parakşetra (extrinsic place), parakāla (extrinsic time) and parabhāva (accidental characteristics). We find that the same object can be looked at from different points of view. Consequently, we get different presentations of the nature of the same object. This is due to the differences arising out of the attitude of the person which may consider as subjective, the ability of the person, sources of knowledge of the object, the existing state of the object at a particular place and time. According to the extent of the influences of these factors, the cognition of the object differs. In fact, every moment there are fleeting changes in the subjective and objective factors influencing and determining the nature of the cognition of the object. It would be difficult to present exhaustively the entire canvas of the various factors operating at the time of the cognition of an object. That is the reason why we find enormous diversity in the presentation of the view of different individuals and schools of thought. Keeping this point in view, Bhagavān Mahāvīra presented the concept of nikşepa and emphasised that it is possible to view an object from different fourfold angles : dravya, kşetra, kāla and bhāva.
CONCEPT OF PRAMĀŅA There is abundant discussion about the nature of pramāna and jñāna as epistemological problems. Pramāṇa and jñāna have been