Jain Philosophy

SR No.: 250141
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth_012023.pdf
Total Pages: 6
Language: English
Classification: Article & Philosophy
File Size: 572 KB

Page 3

uncertainty.
Although an existent is possessed of infinite attributes, yet the knowing of it is not a simple affair. The question is what it is to know a thing and how many propositions are requisite to express the content of knowledge. The conviction of the Jaina is that seven distinct propositions, neither more nor less, are needed to express the content of knowledge in regard to an existent. The significant point to be noted here is that each proposition is not the result of mere subjective necessity but is traceable to an objective situation which actually possesses attributes as an ontological truth. All this implies that since the existents or their characteristics are: infinitely in number, seven propositions can be expressed with reference to each. Consequently, there will be infinitely seven fold propositions without any inconsistency.
Let us now illustrate the doctrine of seven fold proposition by taking an example of the attribute existence or permanence or oneness etc. in respect of pen,
(1) The first proposition is : Syat pen exists. This means that the existence of pen is contextual, the content being, its own Dravya (substance), Ksetra (space), kala (Time) and Bhava (State). It is by virtue of this context that the pen derives its individuality and becomes meaningful. In fact this context is interwoven into the constitution of the pen itself, so it cannot be separated from the object. This proposition controverts the possibility of unqualified existence of a thing without the consideration of substance, space, time and state.
(2) The second proposition is : Syat pen does not exist. This proposition does not, as it seems, negate the existence of pen referred to in first proposition, but it states the non- existence of pen in respect of other Dravya, Ksetra, Kala and Bhava. Thus it strengthens the first proposition, rather than cancel it. The pen is pen only because it is not not-pen. In other words, the existence of pen in respect of its own Dravya, Ksetra, Kala and Bhava cannot maintain its identity, if nonexistence of pen in respect of other Dravya, Ksetra, Kala and Bhava is not considered the concomitant aspect of pen. Thus both existence and non-existence are co-present in the pen without any contradiction. According to the Jaina, non-existence is as much constitutive of the nature
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Shri Vijyanand Suri Swargarohan Shatabdi Granth