Jaina logic :
Soul is knower and that the knowledge which it acquires is of five kinds
( Mati, Shruti etc. ) according to differences in its nature and the
means employed. The Jaina logic deals with the manner and methods of
reasoning correctly in order to assess the validity of the knowledge, so
obtained and to enrich our stock. The validity of knowledge is judged by
Pramana and Naya. Pramana is a comprehensive view, a full and general
apprehension of reality, the valid knowledge in itself. The term is also
used for testimony, authority, authenticity and the criteria of testing
the veracity and rightness of particular piece of knowledge. Naya is a
partial view, a standpoint dealing with one of the many aspects of the
object of knowledge at a time. Right knowledge of any of the five kinds
( Mati, Shruti, etc. ) is pramana. But whereas the first two ( Mati and
Shruti ) are indirect and mediate forms of testimony, other three (
avadhi, manah-paryaya and kevala ) are the direct and immediate forms of
pramana. All the five kinds of knowledge constitute pramana for oneself.
but the shrutajnana is pramana for others as well, because, it is both
knowledge as well as the words which convey that knowledge. The
kevatajnana, the knowledge of the omniscient one, is the full, complete
and absolute pramana. The sources of valid knowledge ( Pramana ) are
apta agama and anumana. The first of these is the right and absolute
authority the omniscient, Arhanta or Tirthankara. The agama is the word,
the teaching and expositions of the apta handed down to posterity in the
form of true scriptures which presents an exposition of the true nature
of the reality and which is for the good of all. The anumana includes
right logical deductions, and inference. The Jaina logic represents a
higher developed system of comprising the arts and science of reasoning
correctly of the related rules and modes, debates and discussions.
Naya :
The second means or device of comprehending the reality rightly is known
as Naya. Each of reals has innumerable qualities, modes, relations and
aspects. The aim of the Naya is to determine rightly, correctly and
without any contradiction, one of these characteristics of the abject at
a time. It is, thus, a particular paint of view, standpoint or way of
looking at things. The Naya process is analytical, whereas the basis of
pramana is synthesis. Naya is the essential part of the valid knowledge
or pramana. The Naya being the means of getting an insight into the
nature of reality, which is highly complex and hence, infinite-fold and
are themselves infinite in number, at least theoretically. For practical
purpose, they have been broadly classified into seven categories, i.e.
naigama, samgraha, vyavahara, rjusutra, Shabda, samabhirudha and
evambhuta. According to another classification; the nayas are broadly
categories as the Nishchaya - naya and the Vyavahara-naya. The first
denotes the real, essential and Substantial point of view and the other
the practical, conventional, popular and relative point of view. There
are several divisions and sub-divisions of the naya. It is not wrong,
false but is as much a part of it and aid to valid knowledge, as any
other point of view. Only that it should be applied in its proper sense
and not confused with the Nishchaya or any other Naya. In the context of
the transcendental, spiritual realisation of a Jaina mystic however,
greater emphasis is laid on the pure nishchayanaya or the shuddha-naya
which is described as the only true and relevant point of view and
vyavhara-naya is rejected as an untrue or false point of view, which
only means that it is irrelevant in that context.
Theory of Causation :
Jaina theory of causation emphasizes principally the causal
interrelation between soul and non-soul, between the mind and matter.
Without this theory it would be difficult to fix moral responsibility on
one who could be held responsible for his or her own conduct. If there
is anything like moral responsibility and if the conduct of a person is
capable of a moral evaluation, that conduct must be the intimate
expression of his or her personality. Jaina mystic, who concentrates on
the upadana and views things from the Nishchaya point of view, holds
himself alone responsible for all his spiritual and moral flaws and
shortcomings and is ever busy in correcting himself. He relies mainly on
his own personal spiritual effort as a means to accomplish
self-purification and ultimate liberation.
Concept of Anekantavada and Syadvada :
When two contradictory characteristics are explained or lightened in one
object and at one time, then that is called Anekanta. This Anekanta view
is narrated by the method called syadvada e. g. Eternal and changeable
path and efforts, Tat and Atat ( �֟�� �� ��֟�� ) common and special,
one and many existences and non-existence etc. Connected with the Nayas
is the seven combinational mode of predication ( Saptabhangi Naya )
which is also a peculiarity of Jaina logic. When we speak of a thing as
existing, we mean that it exists in its own substance ( dravya ), space
( Kshetra ), time ( Kala ) and essence ( bhava ). Without a clear
conception of this quadruplet pertaining to a thing we cannot conceive
of that thing as an existential reality. Thus from the point of view of
its own quadruplet the thing in question exists i. e. its isness is
established. At the same time, from the point of view of the quadruplets
of all things is � is� and � is not� and since it cannot be said to be �
is and is not � at one and the same time, it is also inexplicable (
avaktavya ). These three conditions produce seven permutations asti,
nasti, asti-nasti, avaktavya, asti-avaktavya, nasti-avaktavya and
asti-nasti avaktavya. In order to avoid the pitfall of being
misunderstood, the speaker uses the adverb �syat�, before everyone of
these modes of predication. The term � syat � in this context is the
most significant. It means in a way � from a certain point of view �
also� or �not absolutely� Our real experience a phenomenon does not
present more than seven aspects. So syadvada consists hi seven
predications only. The saptabhangi-naya or syadvada is a reconciliation
of conflicting approaches. The syadvada is one aspect of the Jain
Philosophy which has been misunderstood by many non Jain philosophers,
who locked upon this approach to reality as Indicative of uncertainty
and indefiniteness of knowledge. One reason of the misunderstanding
seems to have been that they did not grasp the true significance of the
term syat and interpreted it to mean perhaps. But� it is not so. Jaina
books have unequivocally stated time and again that, the term syat used
by them in this context means � in a way � �from one point of view� or
viewed at from a particular angle or stand�. Instead of creating doubt
or uncertainty syadvada helps a correct, precise and thorough
comprehension of the reality. Based as it is on Anekantavada and the
related Nayavada, the theory manifests the realistic, rational and
highly tolerant spirit of Jainism.
What we think relates to our beliefs and experiences which may pertain
to ourselves ( sva-samaya ) or to other beings ( para-samaya ) or to
both ( tadubhaya ), In order to understand any one of them, it is
necessary to understand the other two. So Tirthankara declared � If one
sticks only to mw of the many aspects of a thing; ignoring and rejecting
al 1 the others, he can never realise the truth. It is therefore
essential all to comprehend fully the Anekanta as qualified by the term
syat�. The very foundation of the Jaina system of philosophy is the
conception of reality which is manifold, hence highly complex and
pluralistic in character. It is why the Jaina system is also called the
philosophy of Anekanta or the Anekantavada. The term Anekantavada being
made up of three words aneka-two aspects opposite to each other, anta (
aspects or attributes ) and vada ( ism or theory ). It has been
described by modern scholars as the philosophy of Non-absolutism. Since
it is opposed to unrelenting absolution or monism. It is a theory of
pluralism, theory of co-existence, the philosophy of Realism. Thus
Anekantavada is concerned with substance and syadvada indicates one of
the aspects of the substance. Anekanta and syadvada ( Naya ) are
consisted with Jainology and are more scientific and practical. Both are
used in day to day life. It is with the help of this powerful instrument
in their hands that the Jaina philosophers have steered clear of
nihilism on the one hand and absolute monism on the other, as well as of
. shallow realism of the materialists and the ludicrous stand of the
idealists. It fosters a rational outlook and an appropriate attitude of
looking at things, conditions and relations. It gives a breadth of
vision and helps a right and proper evaluation of ultimate realities. It
infuses in those who believe in and practice this philosophy, a healthy
spirit of sympathetic understanding, reconciliation, tolerance,
co-operation and co-existence in the every-day conduct of their life and
in their relations with their fellow beings Thus the Anekantavada is a
philosophy and practice which will lead the world towards permanent
peace. The attitude provided with this philosophy will help to remove
the conflicts between man and man, society and society or nations and
nations permanently.
Moksha - Marga or Right Path:
Inherent powers of the soul are crippled by its association with karmic
matter and so we find every person in a imperfect state. The real and
everlasting happiness will b obtained by a person only when the karmas
are completely removed from the soul. Jainism firmly believes that eve
though man is imperfect at present it is quite possible for him to rid
himself of the karmas through his own persona efforts without any help
from an outside agency. The highest happiness is to escape from the
cycle of births an be a liberated soul, that is to obtain Moksha. It is
the go a of every individual to achieve this liberation. To achieve this
salvation, Jainism has adopted a sure method which is called as a right
path or moksha-marga.
Ratnatraya :
Jainism has explained, in a definite manner, the path or way to achieve
the goal or aim of a man of liberation or emancipation. This path
connotes the cultivation, development and happy blending of Ratnatraya,
the trio of spiritual jewels, Samyagdarshana ( Right faith ),
Samyagjnana ( Right knowledge ), Samyak-charitra ( Right conduct ). This
Jaina trinity ( Ratnatraya ) is abstract and spiritual. According to
Jainism these three things must be present together to constitute the
path of salvation. Since all the three are emphasised equally, it is
obvious that Jainism is not prepared to admit anyone of these three in
isolation as means of salvation. Moksha-marga is considered impossible
without the comprehension of all the three. This position of Jainism is
quite distinct from many religious faiths in India. Jainism has clearly
laid down that for attaining liberation all the three must be
simultaneously pursued. These three together are essential to get
emancipation. Faith in the efficacy of Jainism, its knowledge and actual
practicing of it these three are quite indispensable. Absence of any one
of the three makes the liberation impossible. Thus a simultaneous
pursuit of Right belief, Right knowledge and Right conduct is
emphatically enjoined by Jainism upon the people. With this path,
Jainism has based its distinctive ethical code for its followers, both
householders and monks.
Samyak Darshana or Right Belief :
Right belief is the first out of three jewels and forms the basis upon
which the other two rest. One must first attain right belief because
only on its acquisition, knowledge and conduct become right. Right
belief means true and firm conviction in the seven principles or tattvas
of Jainism as they are without any perverse notions. The belief that the
Jaina Tirthankaras are the true Gods, the Jaina shastras the true
scriptures and Jaina saints the true preceptors is called Right belief.
This is the mode point of view that at the same time he knows Eternal
aspects of the seven tattvas and he believes in Eternal, knower, pure,
happiness, own soul. It is laid down that such right faith should have
eight Angas i.e. requirements to support the belief. It must be free
from three types of mudhatas i.e. superstitions, ignorance and eight
kinds of madas i.e. pride or arrogance. The Jaina works describe at
length the glory of right faith and enumerate the benefits which can be
accrued by a person possessing right faith. Even a lowcaste person or
any soul possessing right faith can be considered as a divine being.
Right faith is given precedence over Right knowledge and conduct
because, it acts as a pilot in guiding the soul towards emancipation.
Samyak Jnana or Right Knowledge:
Right knowledge is the true, correct, proper and relevant knowledge of
the reality-the tattvas, the path, and connected things like the nature
of God or Godhood. It represents the teachings of the Jinas or
Tirthankaras and is contained in the Jaina agama. There is a clear
relation of cause and effect between right belief and right knowledge.
Right knowledge is that which reveals the nature of things exactly as it
is and that too with certainty. Such knowledge is free from doubt,
perversity and vagueness. Jainism also insists that right knowledge
cannot be attained unless belief of any kind in its opposite that is in
wrong knowledge is banished.
Samyak Gharitra or Right Conduct :
Proper, correct, appropriate and truly natural conduct of the soul which
is conducive to its salvation is known as Right conduct. Right conduct
includes the rules of disci plain which restrain all censurable movement
of speech, body and mind, weaken and destroy all passionate activity and
lead to non-attachment and purity. Right conduct presupposes the
presence of right knowledge, which presupposes the existence of right
belief. The destruction of karmic matter can be accomplished only
through observing the rules of right conduct. Further Samyak charitra i,
e. right conduct is divided into two kinds viz, sakala charitra i. e.
perfect or unqualified conduct and vikala charitra i. e. imperfect or
qualified conduct. Of these two kinds the unqualified is observed by
ascetics who have renounced worldly ties, and the qualified by laymen
still entangled in the world. Jainism attaches great importance to
actual observance of ethical code or the rules of conduct prescribed
both for the ascetics and the householders with a view to attaining
Moksha or liberation. Thus the qualities and general rules of personal
and social conduct and behaviour tire intended to give a person, a
distinct character and make him or her a good healthy and law-abiding
citizen, a human, Individual, true gentleman. The cultivation of these
qualities paves the path of spiritual progress. The regular ethical code
and rules of discipline prescribed for a lay seeker have the utility and
significance, only after the ground is prepared.
Twelve Vratas or Vows:
Without the pure experience of own Eternal, pure knower happiness, own
soul, the following of vows will load towards wrong faith, wrong
knowledge, and wrong conduct. He remains in mundane status and cannot
achieve the liberation path. One�s actual and regular initiation onto
the Right path is marked by his or her specifically taking the vow to
observe the twelve vratas, which comprise, the five innervates, three
gunavratas, and four shiksha vratas. Among the detailed rules of conduct
prescribed for Jains for their actual observance the prominent place has
been given to the observance of twelve vratas. Vrata or vow is a rule
observed with determination and it always indicates aversion from doing
foul or shameful acts or deeds and it reveals inclination or disposition
towards doing good or virtuous acts or deeds. Jainism has laid down a
number of such vows for actual observance and among them the twelve
vratas are considered as significant, both from religious and social
point of view. Even among the twelve vows the first-five vows are
regarded as main vows and the remaining seven vows are treated as
supplementary vows.
