Structure and Functions of Soul in Jainism

Author(s): S C Jain
Publisher: Bharatiya Gyanpith

Page 56

52: Structure and Functions of Soul in Jainism
necessary reference system is given, the logical conclusion is that the proposition is true only in the given system.
The Jaina View
Dr. Tatia observes: "Certainly the knowledge of a slice of reality cannot be false unless the fanaticism of the observer makes it the sole and sufficient character of it." A real represents a multitudinous structure; and a truth, which comprehends only an aspect of it, cannot be absolutely faithful to it. If by such absolutism is meant only an absolutism within a particular system the Jaina will see no inconsistency in it. But such comprehensions must allow scope for other comprehensions. Samantabhadra has said: 'Nayas, when taken in indifference to other view-points, are false; and when taken with due allowance for other views, establish truth about reality." The Jaina dialectic establishes the truth of the partial comprehensions about reality not by negating other similar truths about it but 'by bringing one of the many traits of the real to the focus of our attention and by assigning a secondary place to others."3 "The latter naya, when it apprehends an aspect of the real, does not obstruct the application of the other nayas." "If an alternative is selected for exposition, the connected naya invariably emerges; and if the alternative is not so meant, the naya invariably recedes."5
2
Dr. Radhakrishnan's View of Partial Comprehensions
Dr. Radhakrishnan criticizes the Jaina theory of partial comprehensions on the ground that it implies the truth of an absolute principle which the Jaina does not like to advocate.
1. N.M. Tatia: Nayas-Way of Approach and Observation, p.4 2. Samantabhadra: aptamimämsä, verse 108
3. Devanandin: Sarvārthasiddhi, p. 175
4. Nayavivaraṇa, verse 114
5. Rājamalla: Pañcādhyāyi, verse 508