Jaina Logic

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

Page 59

Jaina Logic
Before discussing the Agama pramaņa, it is necessary to know the Jaina view regarding the nature of sabda (word). The Jainas maintain that sabda is material in nature.101 Akalanka is in favour of this theory and he has established the material nature of sabda101 on the analogy of shadow and sunshine. Akalanka has rejected the Nyaya theory of sabda as the quality of the sky. He has criticised the eternity of the word as presented by the Mimāṁsakas. 10 He has also criticised the Sphota theory of sabda of Vaiyakarņas.104 Akalanka has rejected the Apauruşatva concept of the Vedic traditions regarding the validity of the Agamas.10 The validity of the Agamas depends on the authority of the person of un-impeachable integrity and knowledge. He is the Apta.16 The scriptures are the collections of the preachings of the tirthankaras. The scriptures of the Jainas take the place of sruti. The scope of Agama Pramana is extended in the Jaina view to testimony. Any one with unerring knowledge and unimpeachable integrity and character becomes the Apta in a limited sphere, as for instance, we accept the authority of the statement of the scientists like Albert Einstein in the field of the theory of Relativity. Similarly the Acaryas, like Kundakunda and Samantabhadra are Apta in the sphere of philosophy. Their philosophic presentation is Aptavacana.
38
We may consider the epistemological distinctions in Sapta-bhangi as 1) Pramanasapta-bhangi and 2) Naya saptabhangi. Pramanasaptabhangi can be interpreted as the dialectic of the seven-fold predications with reference to the vaild source of knowledge (Pramaņa). It is comprehensive and it embraces
101. a) Uttaradhyayana sutra XXVIII, 12, 13
b) Tattvartha sutra V. 24.
102. Siddhiviniscaya-tika. IX. 266.
103. Siddhiviniscaya: VI. 266. 104. Ibid.
105 Ibid VII. 28, 29, 30.
106. Apakati and Asjasahasri pp 236. as quoted in the Siddhivinicayafika: (Bharatiya Jnana Pitha, 1956) Introduction.