________________
was modified, and the concept of direct cognition' was divided into two categories: sensory and non-sensory cognition.
This period saw a flowering of Jain logicians, who produced not only important commentaries on earlier texts but also much original work. In this vein, we can mention Vidyananda, Prabhacandra and Hemcandra.
The seventeenth century ascetic scholar, Yashovijay, stands as the sole representative of the period of 'new logic', which expressed its concepts in the most terse language. However, no substantial contribution was made in the field of Jain logic after Hemcandra in the twelfth century (Jain B. 1992: p.22). Thus, Jain logic remains today largely as it was at the end of the medieval period.
Jain logicians have made a substantial contribution, not only to their own philosophy, but also to the wider development of Indian logic. The following points summarise the contribution of these logicians.
Jain logicians applied the concept of relativity to understanding the 'real entities'; in contrast to the 'absolutists' who did not take account of the partial nature of their own understanding. Jain logic understands (and describes) phenomenon from two points of view: the ideal viewpoint (niscaya-naya) and the practical (or real) viewpoint (vyavahaara-naya). Jain logicians encouraged the practice of putting syat (literally: 'in some way') before a statement to indicate that the truth perceived by us is not the whole picture, and that our language is often inadequate to express the 'real entities' fully. The concept of 'non-absolutism' proposed by Jain logicians removed any apparent discrepancies, contradictions and other discontinuities in thought and speech and fostered religious and social harmony.
Jain logicians divided the sources of knowledge into two categories: 'direct (pratyaksa) and indirect' (paroksa). Objects are known either directly or indirectly through other means.
Jain logicians proposed that anyone can attain liberation and become omniscient, the highest purified stage of the soul, in contrast to early Buddhist logicians who rejected the concept of omniscience. However, the concept of omniscience did gradually develop in Buddhism as a result of Jain influence.
Current Jain logic is mainly concerned with the theory and types of knowledge, and the sources of knowledge for acquiring genuine cognition. It is also used to explain and defend basic Jain concepts, such as omniscience and the concept of the soul.
Jain psychology Jain scriptures describe a philosophy of mind and a science of nature that can well be compared to modern psychology. Epistemology was the basis of the psychological analysis of mental states and events. Knowledge of metaphysics was necessary for the understanding of Jain psychology. This psychology relied upon introspection and the insights of the seers and, to some extent, the behaviour of other ascetics and laypeople that helped them to develop the study of mental phenomena. Experimental investigation had little interest to them. It was the insight and vision of the sages that led to the development of Jain psychology. Jain teachers had only one goal: the liberation of the soul from karmic bondage.
The soul is a fundamental principle in Jain psychology. Its existence is a presupposition of Jain philosophy. It is described as both a noumenal and a phenomenal
162
