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

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New Dimensions in Jaina Logic
following beautiful imagery-Aparyayam vastu samasyamānama dravyametacca vivicyamanam/ Adesabhedoditasaptabhangamadidrsustvam budhrūpaavedyam//
From the synthetic viewpoint the object is without modes and from the analytic stand point it is unsubstantial. “You have realised, Oh Lord, the truth in its sevenfold aspects on account of sevenfold view points, that reveals itself only to the Wise."
The substance presents itself when our thinking is synthetic, losing all its modes and when our approach is analytical, the modes become prominent at the cost of the substance. In the formative period of anekanta some principles of logical concomitance were discovered and that constituted an epoch-making achievement of that age.
The first axiom of non-absolutism is the concomitance of the universal and the particular. The one without the other is inconceivable. The upshot is that a mode without a substance is as impossible as a substance without a mode. There is no such gap between truth and untruth. There is hardly any line of demarcation between the truth of one concept and the falsity of another. The gap between them, if any, can be understood if one realises that the particular bereft of universal is as nonsensical as the universal bereft of the particular. Both the concepts, viz. the universal and the particular, are true if they are mutually dependent. One rejecting the other is false, while both are the true representatives of their own objects of reference.
2. Concomitance between the Permanent and the Impermanent
The second axiom of non-absolutism is the concomitance of the permanent and the impermanent, the truth of the one is verified by the truth of the other.
The materialist thinks that the sensuous world alone is true. There is nothing like the spiritual. The spiritualist, on the other hand, asserts that it is the self alone that is true, the sensuous world is false. The logicians of the Jaina school investigated the truth behind the rival claims and found that the sensuous world was not false. Whatever is possessed of causal efficiency is true. The senses are causally efficient and hence cannot be untrue. Their objects