Jaina Logic

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

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Jaina Logic forming a normal and inevitable development of the relativistic presupposition of the Jaina metaphysics."
All systems of Indian philosophy, except the Cārvāka, accept the reality of the Ātman as a spiritual entity. The Buddhist, however, maintains that the entity called the soul is only an aggregate of the fleeting states. (skhanda). It is a contuinity of the stream of mental and physical states, Namarüpa without any necleus or identity, It is santana. For the Vedantin, the Brahman is pure consciousness and is the Absoluts reality and the supreme truth. The quality of knowing does not constitute the nature of the Brahman, for the Brahman is above these limitations. The function of consciousness is associated with antahkarana The Brahman is the pure form bereft of duality of the knower and the known. In the Samkhya system Puruşa is of the nature of consciousness (cetanā). Intelligence is not innate to Puruşa but the evolute of praksti. Nyaya-Vaisesika systems regard jnäna as an independent category though the soul is the substratum According to Nyaya, knowledge is an attribute of the soul and that too, not an essential attribute. As we have seen, the Buddhists propound the beginningless stream of consciousness (citta) which takes the form of Alavavijnana and pravstti-vijnana. There is no permanent substance serving as the matrix of the process. Jainism maintains that modes (paryaya) of substance -utpada (origination), vyāya (destruction) and Dhrouvya (subsistence) are equally real, from the vyavahara naya (empirical point of view) Every object, whether it is material or not, is amenable to these conditions. It undergoes these changes maintaining at the same time the permanent nature. The intrinsic nature itself does not change to the extent of selfdestruction nor does it ever remain stationery -kajasthanitya as mentioned in the Upanışads. The Ātman that undergoes these changes is of the nature of psychic energy, horme of
30 Upadhye (A. N) Pravacansåra of Kundak undacarya Edt. (Bombay 1935
Introduction)