Jaina Logic

Author(s): T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi

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realisation can be attained by the triple path of right intution, right knowledge and right conduct. It expresses the synthesis of the triple psychological function of the cognitive, affective and the conative aspects involved in a concrete psychosis,
3. The fundamental Jaina attitude of anekanta has great psychological and metaphysical significance in understanding the problems of philosophy and life. Anekanta forbids us to be dogmatic and onesided in approach. Reality is complex. It can be looked at from various points of view. To assert that one's own point of view is right is ekanta. It is dogmatism. To understand that others have also point of view which needs to be respected is the spirit of anekanta It is the expression of intellectual non-violence The spirit of anekanta is very much necessary in society, specially in the present day, when conflicting ideologies are trying to be aggressively assertive. Anekanta brings the spirit of intellectual and social tolerance. Syadvada is the logical expression of anekanta view. It presents the different points of view (naya) in the predicational forms. It expresses the dialectic of reasoning.
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4. The Jaina formulations of the seven fundamental principles the Sapta-tattvas is a vindication of its realistic position. It is not merely a metaphysical scheme of principles. It presents a synthetic picture of the metaphysical, ethical and trans-ethical categories. Aristotle's categories are logical. Kant presents primarily a metaphysical, schemata of the categories with epistemological flavour. Vaiseşika categories are primarily ontological although with the addition of Abhava it gets the status epistemological scheme. But the Jaina concept of Tattyas is a synthesis of the ontological, epistemological, the ethical and the trans-ethical approach of looking at the problem of the highest reality.