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 44

36 New Dimensions in Jaina Logic
demarcation can be drawn between knowledge and its negation. All conceptual experiences, from the verbal angle, are knowledge. In this angle only the scripture and omniscience are the two varieties of knowledge. The dichotomy of pramāṇa and apramāṇa is not accepted in this approach. The three nayas, viz. Naigama, Samgraha and Vyavahära, recognise the dichotomy of jñāna and ajñāna, and, therefore, the division of pramana and apramäṇa is proper according to them. 33
The classification of knowledge into pramäna and apramäṇa has been done from different view-points and perspectives. The development of the powers of consciousness and thought, at their different stages, is at the root of this sort of classification.
Question 5. Was there any philosophical period, prior to the Agamic period, if not, was that a period devoid of any philosophical thinking?
Answer. The division of the Agamic period and philosophical period has also been made with a particular intention and from a particular perspective. We can characterise the Agamic period or a period before that as a philosophical period. There is, in fact, no absolute line of demarcation between the Agamic period and the philosophical period. It is the predominance of the presence of enlightened persons, power of extrasensory perception and scientific investigation that is the essential feature of the philosophical as well as the Agamic period. In the third or fourth century before the Christian era logic gained supremacy in the field of philosophy, and it is only this that led us to the distinction of philosophical period from the Agamic period. A conceptless experience or a direct experience is what constitutes darsana (philosophy). This concept of darsana has undergone change in modern times. Today we do not accept conceptless experience or direct experience as darsana. The constituents of darsana, in the present age, are limited to conceptual thinking, reasoning or logic. This is the only difference that we can offer for our division of periods. The philosophical period of historical times perhaps begins with the age of Parsva or the age of Upanisads (eighth century B.C.).
Question 6. Is the principle of relativity applicable everywhere? Or is there any limitation to its application? If it is universally applicable, does violence come under its purview! Do you think that violence is and also is not valid?
Answer. Violence also is not an independent concept. It is to be explained from many standpoints. Acarya Haribhadra has