New Dimensions in Jaina Logic

SR No.: 007010
Original Sutra Author: N/A
Author: Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers
Publication Year: 1984
Total Pages: 206
Language: English
Classification: Book_English
File Size: 10 MB

Page 16

8
New Dimensions in Jaina Logic
affirmation and absolute negation is not accepted according to this view. Affirmation and negation are relative concepts. 16 In the Jaina tradition the entire epistemological and logical systems do not transgress the limits prescribed by syadvada. On the basis of these facts the definition of nyaya in the logical systems of the Jaina should be as follows: nyāya means the relative comprehension of the real effected through pramāna, naya and niksepa.
Three Periods of Jaina Logic
Jaina Logic can be divided in three periods of time1. Jaina Logic of the period of āgamas. 2. Jaina Logic of the period of philosophy.
3. Jaina Logic of the period of critical study of organs of knowledge.
The period of the advent of Lord Mahāvīra is 599-527 B.C. The Agamic period extends from this period upto the first century A.D. The period of philosophy starts from second century A.D. and that of the critical study of the organs of knowledge from eighth-ninth century A.D.
Jaina Logic of the Period of Agamas
In the logic of the Āgama period there is a detailed discussion of the concept of knowledge and intuition (darśana). The consciousness, as covered by karmic veil, has two forms-potential (labdhi) and manifest (upayoga). The development of the power of knowing the object is potentiality and the patent activity of knowing is manifestation (upayoga) of knowledge.
The manifestation is again of two kinds--determinate (sākāra) and indeterminate (anākāra). Determination means concept." The activity of consciousness accompanied with determination is called determinate (conceptual) manifestation of knowledge. This is called knowledge (as distinct from intuition). The activity of consciousness bereft of determination is called indeterminate manifestation. This is called intuition (as distinct from knowledge). In the Jaina Agamas the expressions 'savikalpa' (conceptual) and ‘nirvikalpa'(non-conceptual) are not employed. The usage of 'sakāra' (determinate) and 'anākāra' (indeterminate) is very old. There is no difference of meaning between 'sākāra' and 'savikalpa', and 'anākāra' and 'nirvikalpa'. The intuitional consciousness (darśana cetana) is non-conceptual and the knowing consciousness (jñāna cetana) is conceptual.