New Dimensions in Jaina Logic

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

Page 151

IX Contribution of Jainism to the Development of Indian Logic.
Freedom of thought generated variety of thought which is the sine qua non of the development of thought. Indian thought has two mainstreams, viz. Sramanic and Vedic. Both are dedicated to the search of truth and the advancement of knowledge. The corpus of Indian logic is nourished by the intellectual exchange and interinfluence between the two and contains specific contributions of individual schools as well as a general advancement achieved in common. An outline of the basic contributions of Jainism to the field of Indian logic is being attempted here. It has resulted in two achievements; relativity and reconciliation. While non-absolutism has characterised the thought of the Jaina logician, the syādvāda (the doctrine of conditional dialectic) has dominated their linguistic vehicle, and relativism and synthesis were the outcome. It is through relativism alone that one can understand the universe in its vastness and attempt an explanation of its working. The universal is made up of substances, each possessed of infinite modes. The substances are inter-related and they influence each other. Every event has its own set-up and context, and, therefore, a satisfactory explanation of the apparent contradictions and discrepancies in it would be impossible without the relativistic approach.
Relativism is an all comprehensive principle which is applicable in the context of an effect or an event in its manifold, rather infinite-fold, character. Usually an entity, though infinitely complex in character, is explained with reference to a particular attribute which necessitates the use of the linguistic tool 'syāt' to imply the remaining attributes. The perfection of our language is made up by the device of 'syāt' which indicates that the specific attribute is not the whole entity. Nor is our cognition competent enough to know the truth in parts but the principle of relativism does not allow us to remain ignorant of the other parts making up the whole. The absolutists forget the fact that though the reals are independent so far as their own existence is concerned, they are not