Jaina Logic

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

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Jaina Logic
of the seven-fold propositions is well described in Pancastika. yasara of Kundakundācarya and Aptamimamsa of Samantabhadra. Siddhasena Divākara, Akalaska and Vidyānandi are among the later writers who have given a systematic exposition of the doctrine.
It would not be out of place to consider some of the views regarding antiquity and validity of the Saptabhangi form of Syadvada. In the earlier portion of the Agamās roots of Saptabhangi have been mentioned."! Ācārya Kundakunda has mentioned some predications of saptabhangi as Affirmation, Nagation and Affirmation-negation." Later logicians have developed it in all its aspects. Some scholars have taken this as later development by logicians like Akalanka, Vidy&nandi etc. It has also been maintained that Jaina logical thought had a comparatively late origin, and so the non-Jaina thinkers had already asserted their position even before the Jaina thinkers came to the arena. The Jainas had a lot to learn and assimilate. This view refers specially to the distinction of the types of knowledge, although logical concepts were also considered to be of later origin by these scholars.''
But this view need not be over-emphasised as an accepted dogma. We should recognise that the Jaina darsana was first presented by the tirthaikaras. Ganadharas formulated and taught the same to the disciples. It was later expressed in the form of elaborated theories. This gradual presentation of the Jaina thought does not mean that the tirthankaras and the Gapadharas were not aware of the full implication and the methodology of expression of the doctrine of syadvada. The
121 Jivinam bhante, kim sisiyi, asa saya?
Goyami, Jivi siya sa saya, siya asāsayi, davvatthaye si sayi, bhavatthayāye asi sayi
I Bhagavati. 7. 2, 773 122 Pancastikayasara. Pravacanasara Siya atthi patthi uhayam I. 123 Tatia (Nathmal): Studies in Jaina Philosophy, (Banaras, 1951)pp 29 124 Bhadrabihu : Attham Bhisat arahi, suutam gunthati niupam I.