New Dimensions in Jaina Logic

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

Page 6

In the third stage, that is, the philosophical period, a clear line of demarcation was drawn between logic and dogma. The author in this connection refers to the views of Samantabhadra and Siddhasena on the subject. In the section on the axioms of anekānta 'non-absolutism', the book discusses the concomitance of the universal and the particular', 'the permanent and the impermanent', 'existence and non-existence', and 'the speakable and the unspeakable' in great detail and brings out the heart of non-absolutism which is a unique contribution in that anekanta is here established as a doctrine that rejects no part of our experience dogmatically, nor accepts anything that is not supported by unbiased reasoning and critical estimation.
The section on the doctrine of naya, which recognizes the infinity of objective modes and the corresponding infinity of subjective approaches, raises some very pertinent issues connected with causality and ontology as dealt with by Jaina philosophers. The doctrine of niksepa also is brought in and its relationship to doctrine of naya is critically determined.
The section dealing with syādváda and saptabhangi makes a historical survey of the doctrine right from the days of the Agamas. A very important excerpt from the writings of P.C. Mahalanobis is also quoted in this connection which draws our attention to 'the realist and pluralist views of Jaina philosophy and the continuing emphasis on the multiform and infinitely diversified aspects of reality which amounts to the acceptance of an 'open' view of the universe with scope for unending change and discovery'.
Dealing with the third phase of the logical thinking of the Jainas the author asserts that the Buddhists and the Jainas entered the arena of logic rather at a late period, their main interest at the early stages being mainly soteriological. The credit of developing a comprehensive system of instruments and sources of knowledge can be assigned to Acārya Akalańka of the eighth century of the Christian era, according to the author.
While dealing with inference and universal concomitance, the author throws new light on the latter with reference to modern science. We draw the attention of the reader to the critical treatment accorded to the topic in the book.
The work has been made more attractive and valuable by appending some vital logical questions along with their critical and intelligible answers at the end of each chapter. The addition of a number of valuable appendices to the book makes it all the more engaging for the readers.
The book, I am sure, will be a most valuable addition to the field of modern research in Indian logic in general, and the logical literature of the Jainas in particular.
15th January, 1984.
---NATHMAL TATIA