Nayakarnika

Author(s): Vinayvijay, Mohanlal Dalichand Desai
Publisher: ZZZ Unknown

Page 23

INTRODUCTION.
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the doctrine which means to examine the very foundations of knowledge, and also to explain the autological problems that have beset philosophical speculations in all times. The value that Jainism itself attaches to this basis of its philosophy may appear extravagant to any superficial observer. It is asserted by a great Jain Acharya that this logic is as important as the Absolule Wisdom possessed by the Kevalin. it differs from the latter only in being 'indirect,' as distinguished from 'immediate' which is the characteristic of Absolute Wisdom. This loss caused by its being ‘mediate' (.Apratyaksha or Shruta) is fully made up by its exclusive capacity lo demonstrate the truth of Absolute Wisdom to mankind. Thus Absolute Wisdom itself, not to speak of inferior degrees of knowledge, is baseless, without the Anekant Logic. Obviously, the reason of this is that this Logic is that which guarantees our capacity to know and provides us with criteria by which we should be able to test our knowledge. In one word, it may be called the 'method of philosophy, or that instrument of thought by which Tattva-)nyan or philosophy is polished (Sanskrit). It bears therefore the all-comprehending sense that logic' is invested with in Hegel. It is in Jainism what the science of ideas is in Plato or the Metaphysics in Aristotle."