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Chapter 24 - Anekäntaväda I - Theory of Multiplicity
Introduction
Modern day logic is defined as the study of principles and method of argumentation. An argument in the system of logic is a set of statements.
Jain logic is ancient. Its roots can be traced to the Holy Scriptures in which it states, "Non-absolutism is the principal dogma of Jainism". Furthermore, "every statement is to be accepted as relative truth".
Let us take an example. My name is Kirit. My father's name is Prabhudas and my son's name is Amit. Now I am father and son at the same time. How can this be? From Prabhudas's perspective, I am a son and from Amit's perspective, I am a father. Thus, both statements are true from their own perspectives. Soul is eternal as well as changing. How can these two conflicting statements be true? According to Jain logic, they are true statements in their own perspective. Soul is eternal from a substantial point of view (Dravya). The soul is ever changing from a modal point of view (Paryäya).
Six blind men touched an elephant and came out with their own opinion that the elephant is like a pillar, python, drum, pipe, long rope, and huge fan depending on the parts of the body that they touched. They could be right from their own perspective, but an elephant is an elephant, and the person who can see knows an elephant as total. He also knows that the elephant could be like a pillar, python, drum, pipe, long rope and a huge fan from the perspective of the legs, trunk, abdomen, tusk, tail, and ears. Therefore, if you do not have complete knowledge, do not believe in other possibilities and think that the partial point of view is the only truth and others are wrong, then the partial point of view is not right.
Thus, understanding of Jain logic helps a lot for tolerance. Nothing may be absolutely wrong and nothing may be absolutely right. All the statements are true in their own perspective. Because of our inability to know substance as a whole, we cannot have complete knowledge of a substance. Only the omniscient Bhagawän has perfect knowledge, so He has the complete knowledge.
The spoken and written language has limitations of expressions. So one has to understand the broader meaning of Jain logic and then try to understand reality in that perspective. We should know all the angles of the substance and then present the partial point of view, and then we are right. Presenting the partial point of view, and then considering it as a complete knowledge is wrong according to Jain logic. We should also keep in mind, that when a sentence is spoken, we should know from what angle it is spoken. If we understand it correctly, then our knowledge base increases. Literature is also written either in a substantial point of view (Dravyärthika Naya), or modal point of view (Paryäyärthika Naya).
Thus to have complete knowledge or organ of knowledge (Pramäna Jnän), we should also know partial points of view (Naya). The partial point of view becomes a pillar on which the building of the organ of knowledge rests. Of course, the true and complete knowledge of a substance is only possible with omniscience.
To know a substance, there are 4 different categories, which are described in the scriptures.
Lakshana (Characteristics of a Substance)
One should know the characteristics of a substance. The characteristic (Lakshana) should be such that it is present only in the substance and not in any other substance. For example, when we say that the soul is formless, this is not its absolute characteristic because there are other substances like medium of motion, medium of rest, space, and time, which are also formless substances. Nevertheless, if we say that the soul's characteristic is 'to know' then it becomes a true characteristic. Every soul starting with the lowest form (Nigod) to the highest form (Siddha) has characteristics of knowledge. Touch, taste, smell and color are all characteristics of matter because none of the other five substances have these characteristics. Thus, a peculiar characteristic present in only one substance and not in any other substance is known as its true characteristic.
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JAIN PHILOSOPHY AND PRACTICE - 2
