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PHILOSOPHY
B12 - Anekäntaväda II - Pramäna, Naya and Syädväda
The subject of all forms of valid knowledge is the self, as known by direct knowledge. The spirit (soul or Jiva) is the knower, doer and enjoyer, illumines self and others, undergoes changes of condition, is realized only in self-consciousness, and is different from the earth, etc. The soul, as described in Jainism, is permanent but undergoes changes of condition. With reference to theistic approaches, Jainism believes in soul and its liberation. Moreover, it accepts and agrees to the fact that no liberation is possible without the true knowledge of reality; and logic or Pramana is the aid to such knowledge. This is neither an intellectual exercise nor a game of arguments to refute, but to know and sharpen understanding for spiritual progress. On account of its knowledge, the soul is different from inert substances. As the cover over it goes on decreasing, its knowledge goes on increasing and showing itself. Like a mirror that reflects everything, the soul can know anything that can be known. If there is no cover at all, it is natural that it can know all things. It is illogical to say that we can know only up to this extent, not more than this. Therefore, a Keval-jnäni knows everything directly. For a Keval-inäni, all boundaries of the soul are dissolved allowing one to know everything from an unbiased, unattached point of view. For most laypeople, dissolving the boundaries and cultural programming that has been ingrained in one's being from birth is necessary for spiritual upliftment. Only he who possesses this kind of knowledge can expound sound doctrines and only he is the supreme spiritual well-wisher. After that, even those who act according to his commands are well-wishers. For great Ganadhars, Agams are the Pramänas - the source of true knowledge. Jainism asserts that knowledge attained is the knowledge of real objects. What is known is not all aspects of the reality of an object, but only one or some. In Jainism, knowledge depends on experience and experience is always partial, in the sense that reality in totality is never revealed. Under the circumstance, whatever is known is known in relation to a standpoint and therefore "absolution is to be surrendered." This is the root of Naya-väda and Syädväda. 05 Naya-väda The term Anekäntaväda consists of three terms: 'Aneka', 'Anta', and 'Väda', The term 'Aneka', means 'many or more than one', 'Anta' means 'aspects' or 'attributes' and 'Väda' means 'ism' or 'theory. In its simple sense, it is a philosophy or a doctrine of manifold aspects. It has been variously described and translated by modern scholars. Prof. S. N. Dasgupta expresses it as 'relative pluralism' against 'extreme absolutism.' Dr. Chandradhar Sharma translates it as "doctrine of manyness of reality". Dr. Satkari Mookerjee expresses it as a doctrine of 'non-absolutism'. This is also expressed as a theory of "conditional predication' or 'theory of relativity of propositions." Since the doctrine of 'Anekäntaväda' is opposed to absolutism or monism (Ekänta-väda), we would prefer a phrase "doctrine of non-absolutism" to convey the meaning of Anekäntaväda. The doctrine of Anekäntaväda can be subdivided in two categories:
• Naya-väda relates to thoughts and analysis • Syädväda relates to speech
What we know by the analytical process of Naya-väda, we express by the synthesis of Syädväda and the base of both is knowledge. According to the Jains, in order to have a complete and comprehensive judgment of reality one has to take into account the main substance that has the element of permanence and undergoes changes in various forms. In this process of change, the previous form dies away and a new form comes into existence. The birth of the new form is called Utpäd (emergence), the death of the old form is called Vyaya (disappearance) and the substance, which remains constant during this process of birth and death, is called Dhrauvya (Permanence). When one is able to comprehend all these three, one can arrive at a proper judgment about the thing in question. When the self takes the form of a human being, you can know it as a '
man' or a woman'. When it takes a form of vegetable, you can describe it as grass'. All these descriptions are true from the standpoint of the forms that the self has assumed. Therefore, when we recognize a thing from the point of view of the modification or change, it is called 'Paryäyärthika Naya'. Paryaya means modification, change. However, when we recognize that thing from the point of view of substance, it is called Dravyarthika Naya. In the former mode is predominant
Compendium of Jainism - 2015
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