New Dimensions in Jaina Logic

Author(s): Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers

Page 11

Laina Logic of Agama Period 3
century A.D., laid the greatest emphasis on the theory of senseexperience, and termed the super-sensory transcendental knowledge as untrue and imaginary. According to him, that which is not perceived through senses, is not real; that which is devoid of direct sense-knowledge is utterly false. The empiricist philosophers have also accepted the importance of intellect (prajñā). Bacon holds that sense-experiences alone are not sufficient, the inductive argument is also necessary. First of all, we are to collect the data of events and facts on the basis of sense-experience. Then we should analyse them. On the basis of agreement and difference derived from such an analysis, we have to search out the general laws (vyāpti) or reason. In this way Bacon has synthesized experience and reason.
Sensory knowledge, mental knowledge and reason-all these come under the locus of the body. The instrument of sensuous knowledge is the brain and the system of physical organs. The tool of mind (manas) and intellect (prajña) is the brain. The Indian thinkers have further accepted the possibility of extra-sensory knowledge. The essense of such thinking is that there is knowledge beyond the senses, mind and intellect. This was neither intellectual nor logical. The experience of such knowledge was obtained through the practice of meditation. They practised meditation which was free from conceptual thinking, where the senses, the mind, the intellect, reason and all conceptions cease to function. At that non-conceptual stage they realised the truth and approved of the reality of the transcendental knowledge. Such knowledge transcends the senses, the mind and the intellect. No physical instrument is active, nor the services of any physical instrument is in demand at this stage. The scriptural testimony derived its sanction from such transcendental knowledge of the yogins. The scriptural knowledge, in other words, is the endorsement of transcendental knowledge. In the absence of the approval of such transcendental knowledge the validity of scriptural testimony could not have found place in the epistemological system.
According to Acarya Kundakunda, the person possessing extra-sensory knowledge knows and perceives the entire truth.* Indian philosophical systems have accepted transcendental knowledge in some form or the other. The Jaina and the Buddhist thinkers have accepted the power of extra-sensory knowledge in human beings. The theologists have accepted God alone as possessed of transcendental knowledge. The philosophers of Samkhya, Nyava, Vaišeṣika and Mimamsā schools hold scriptures