Jain Theism

SR No.: 006509
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Hemant Shah
Publication Year: 1997
Total Pages: 218
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 10 MB

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Jain Theism
are interrelated. One is bound to misunderstand if proper attention is not given. The fundamental approach and acceptances in metaphysics bring Jainism to frame a particular theory of knowledge. This metaphysical background is the root on which the Jain logic rests and develops. Nayavāda or the doctrine of Nayas again become the base for the Anekāntavāda and Syādvāda. Let us examine the doctrine of Nayavādin detail to see its theistic implications. 3.2.1 Pramāņa (Valid Knowledge)
Siddhasena Diwāker, the first Jain writer on pure logic, in his book Nyāyāvatāra' which is a primer of logic, at the end sums up by saying, “This system of Pramāņa etc. is beginningless and endless though familiar to all persons in everyday practice, it is yet explained here."'! In the same book he begins with the definition of Pramāņa and says: “Pramāņa (valid knowledge) is the knowledge which illumines itself and other things without any obstruction. It is divided as Pratyakşa (direct knowledge or perception) and Paroksa (indirect knowledge) as knowables are ascertained in two ways." In Jainism we also find Pramāņa defined as "valid knowledge about the self and the nonself."'? This implies that to Jains the Pramāņa does not consist in a perception of pure existence (Sānmātra) or in 'an unconscious contact (Sannikarsa) of sense organ with the object.' "The Pramāņa is valid knowledge, regarding the self and the nonself; because Pramāṇahood cannot be met with otherwise."'+ Since 'Pramāņa is capable of making us accept the agreeable things and discard the disagreeable ones; it is but knowledge."
Knowledge is either fallacious or true. Fallacious knowledge (Samāropa) is "superimposition which consists in determining a matter to be what it is not.'*6 It is of three kinds, viz. Viparyaya or illusion, Samasya or doubt and Anadhyavasāyā or inattention."? Valid knowledge, as we have earlier said is either Pratyaksa or Paroksa. Pratyaksa or direct knowledge is 'clear' knowledge. It has “two modes : viz. practical
1. Upadhye A.N., Siddhasena Diwakar's Nyāyāvatāra (1971) P. 32 2. Ibid 1
3. Pramana-Naya-Tattvalokankara I. 2 4. H.S. Bhattacharya, Pramana Naya - Tattvākokālamkāra commentary (1967 ) p. 17 5. Pramana-Naya-Tattvalokankara I., 3 6. Pramana-Naya-Tattvalokankara 1.7 7. Ibid., I. 8