Jain Journal 1998 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 20

JAIN JOURNAL: Vol-XXXII, No. 4 April 1998 which are peculiar to the rose as distinguished from other flowers. The Naya is of seven kinds : naigama, samgraha, vyavahāra, ṛju-sūtra, sabda, samabhiruḍha, and evambhuta.
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1. Syādvāda
Knowledge which determines the full meaning of an object through the employment, in the scriptural method, of one-sided nayas, is called Syadvāda-śruta. It is the perfect knowledge of things taken from all possible standpoints. Thus a thing may be, may not be, both may or may not be, etc., according as we take it from one or other standpoint.
The soul (Jiva) is the knower, the illuminator of self and non-self, doer and enjoyer. It undergoes changes of condition and is selfconscious, being different from the earth, water, etc.
This system of pramana and naya, with which all of us are familiar and which serves to perform all practical functions, cannot be traced to its beginning or followed to its end.
A Survey of Jaina Logic
(based on S.C. Vidyabhuṣaṇa's A History of Indian Logic including his dates) compiled by Satya Ranjan Banerjee
Dates by Centuries
B.C.
1500-900
B.C.
900-600 B.C.
600-100 B.C.
Ancient Indian Logic
Origin of Indian logic in Vedic literature knowledge, action and worship.
Brāhmaṇa, Āraṇyaka and Upanisad. Origin of atma vidya,
'self-realisation' and its development
Origin of Anvikṣiki Vidya (650 B.C.)
Jain Logic
Mahāvīra Svāmi (599-527 B.C. or 659-587 B.C. The birth of Jaina logic as can be gleaned from Jain Canons.
Indrabhuti Gautama (607-515 B.C.)
Buddhist Logic
Gautama Buddha (570-490 B.C.)
Origin of the Buddist logic (490-76 B.C.)