Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal

Page 68

ANEKANT LOGIC
. Logic, as applied to our present subject, is not a term denot. ing formal laws of thought. It constitutes the essence of Jain philosophy, without an adequate conception of wliose importánce, it would be impossible to realise the place of Jainism in the great philosophical systems of the world and the contribution it has made to the progress of human thought. As will be indicated.further on, Anekant Logic is the doctrine which means to examine the very foundations of knowledge and also to explain the ontological problems that have beset philosophical speculations in all times. The value that Jainism itself attaches to this basis of its philosophy may appear extravagant to any superficial observer. It is asserted by a great Jain Acharya that this Logic is as important as the Absolute Wisdom possessed by the Keralin. It differs from the latter only in being indirect as distinguished from 'immediate' which is the characteristic of Absolute Wisdom. This loss caused by its being 'mediate' (araat or wa) is fully made up by its exclusive capacity to demonstrate the truth of Absolute Wisdom to mankind. Thus Absolute Wisdom itself, not to speak of inferior degrees of knowledge, is baseless without the Anekant Logic. Obviously, the reason of this is that this is the Logic that guarantess our capacity to know and provides us with criteria by which we should be able to test our knowledge. In one word it may be called the ‘method of philosophy or that instrument of thought by which Tatra Gayan or philosophy is polished (Sanskritam) It bears, therefore, the all comprehending sense that 'Logic' is invested with in Hegel. It is in Jainism what the Science of Ideas is in Plato or the Metaphysis is in Aristotle.