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Jain epistemology

January 01, 1970

Jainism made its own unique contribution to this mainstream development of philosophy by occupying itself with the basic epistemological issues. According to Jains, knowledge is the essence of the soul.[1] This knowledge is masked by the karmic particles. As the soul obtains knowledge through various means, it does not generate anything new. It only shreds off the knowledge-obscuring karmic particles. According to Jainism, consciousness is a primary attribute of Jīva (soul) and this consciousness manifests itself as darsana (perception) and jnana (knowledge).

Stella depicting complete knowledge

Overview edit

 
Kinds of Knowledge

According to Jain text, Tattvartha sutra, knowledge (Jnana) is of five kinds:[2][3]-

  1. Sensory knowledge (Mati Jnana)
  2. Scriptural knowledge (Shruta Jnana)
  3. Clairvoyance (Avadhi Jnana)
  4. Telepathy (manahparyaya jnana)
  5. Omniscience (Kevala Jnana)

The first two kinds of knowledge are through indirect means and remaining three are through direct means.[4][2] Indirect means includes inference, analogy, word or scripture, presumption and probability.[2]

Sensory knowledge edit

The knowledge acquired through the empirical perception and mind is termed as Mati Jnana (Sensory knowledge).[2] According to Jain epistemology, sense perception is the knowledge which the Jīva (soul) acquires of the environment through the intermediary of material sense organs.[5] This includes recollection, recognition, induction based on observation and deduction based on reasoning.[2] This is divided into five processes:[6][7]

  • Vyanjanavagraha (contact of an object)
  • Arthavagraha (presentation of object or first observation)
  • Iha (urge to apprehend the object or curiosity)
  • Apaya (confirmation)
  • Dharana (definite knowledge or impression)

Scriptural knowledge edit

 
Stele depicting Śhrut Jnāna or complete scriptural knowledge (Jain Agamas)

The knowledge acquired through understanding of verbal and written sentences etc., is termed as Śhrut Jnāna.[8]

Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord.

— Samayasāra (10-83-390)[9]

As per Jains, the knowledge of Śhrut Jnāna, may be angaparivastam (things which are contained in the Angas, limbs or sacred Jain books) or angabahyam (things outside the Angas).[8][10] They are further subdivided into 12 kinds each.[8] This raises aspirations for quiescence of mind, right determination, disposition to realize the truth and character-formation.[8]

Clairvoyance edit

Clairvoyance is mentioned as avadhi jnana in Jain scriptures.[11] According to Jain text Sarvārthasiddhi, "this kind of knowledge has been called avadhi as it ascertains matter in downward range or knows objects within limits".[12] The beings of hell and heaven (devas) are said to possess clairvoyance by birth. Six kinds of clairvoyance is mentioned in the Jain scriptures.[13]

Telepathy edit

According to Jainism, the soul can directly know the thoughts of others. Such knowledge comes under the category of 'Manhaparyaya Jnana'.

Omniscience edit

Main article: Kevala Jnana

By Shredding of the karmic particles, the soul acquires perfect knowledge. With such a knowledge, the knowledge and soul becomes one. Such a knowledge is Kevala Jnana.

Nature of the soul edit

Jains maintain that knowledge is the nature of the soul. According to Champat Rai Jain:

Knowledge is the nature of the soul. If it were not the nature of the soul, it would be either the nature of the not-soul, or of nothing whatsoever. But in the former case, the unconscious would become the conscious, and the soul would be unable to know itself or any one else, for it would then be devoid of consciousness; and, in the latter, there would be no knowledge, nor conscious beings in existence, which, happily, is not the case.[14]

Anekāntavāda edit

Main article: Anekantavada

Anēkāntavāda refers to the principles of perspectivism and multiplicity of viewpoints, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth.[15]

Jains contrast all attempts to proclaim absolute truth with adhgajanyāyah, which can be illustrated through the parable of the "blind men and an elephant". This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. According to the Jains, only the Kevalis—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Consequently, no single, specific, human view can claim to represent absolute truth.

The doctrine of multiple viewpoints (Sanskrit: Nayavāda), holds that the ways of looking at things (Naya) are infinite in number.[16] This is manifested in scripture by use of conditional propositions, called Syādvāda (syād = 'perhaps, may be'). The seven used conditional principles are listed below.

  1. syād-asti: in some ways, it is;
  2. syād-nāsti: in some ways, it is not;
  3. syād-asti-nāsti: in some ways, it is, and it is not;
  4. syād-asti-avaktavyah: in some ways, it is, and it is indescribable;
  5. syād-nāsti-avaktavyah: in some ways, it is not, and it is indescribable;
  6. syād-asti-nāsti-avaktavyah: in some ways, it is, it is not, and it is indescribable;
  7. syād-avaktavyah: in some ways, it is indescribable.[17]

See also edit

Jaina seven-valued logic

References edit

Citations edit

  1. ^ Jaini 1927, p. 11.
  2. ^ a b c d e Vyas 1995, p. 36.
  3. ^ Jain 2011, p. 5.
  4. ^ Jain 2011, p. 6.
  5. ^ Jain, Vijay K. (2013). Ācārya Nemichandra's Dravyasaṃgraha. Vikalp Printers. p. 14. ISBN 9788190363952. Non-copyright
  6. ^ Vyas 1995, pp. 36–37.
  7. ^ Prasad 2006, pp. 60–61.
  8. ^ a b c d Vyas 1995, p. 37.
  9. ^ Jain 2012, p. x.
  10. ^ Jaini 1927, p. 12.
  11. ^ Vyas 1995, p. 38.
  12. ^ S. A. Jain 1992, p. 16.
  13. ^ S. A. Jain 1992, p. 33.
  14. ^ Jain, Champat Rai (1924). Nyaya. p. 11. Alt URL
  15. ^ Sethia 2004, pp. 123–136.
  16. ^ "Syādvāda | Jainism | Britannica".
  17. ^ Graham Priest, 'Jaina Log: A contemporary Perspective', History and Philosophy of Logic 29 (3): 263-278 (2008).

Sources edit

  • Jain, Vijay K. (2012), Acharya Kundkund's Samayasara, Vikalp Printers, ISBN 978-81-903639-3-8
  • Jain, Vijay K. (2011), Acharya Umasvami's Tattvarthsutra, Vikalp Printers, ISBN 9788190363921, Non-copyright
  • S. A. Jain (1992). Reality. Jwalamalini Trust. Not in Copyright Alt URL
  • Jaini, Jagmandar-lāl (1927), Gommatsara Jiva-kanda Alt URL
  • Sethia, Tara (2004), Ahiṃsā, Anekānta and Jainism, Motilal Banarsidass
  • Prasad, Jyoti (2006), Religion & culture of the Jains, Delhi: Bharatiya Jnanpith
  • Vyas, Dr. R. T., ed. (1995), Studies in Jaina Art and Iconography and Allied Subjects, The Director, Oriental Institute, on behalf of the Registrar, M.S. University of Baroda, Vadodara, ISBN 81-7017-316-7

January 01, 1970
jain, epistemology, jainism, made, unique, contribution, this, mainstream, development, philosophy, occupying, itself, with, basic, epistemological, issues, according, jains, knowledge, essence, soul, this, knowledge, masked, karmic, particles, soul, obtains, . Jainism made its own unique contribution to this mainstream development of philosophy by occupying itself with the basic epistemological issues According to Jains knowledge is the essence of the soul 1 This knowledge is masked by the karmic particles As the soul obtains knowledge through various means it does not generate anything new It only shreds off the knowledge obscuring karmic particles According to Jainism consciousness is a primary attribute of Jiva soul and this consciousness manifests itself as darsana perception and jnana knowledge Stella depicting complete knowledge Contents 1 Overview 2 Sensory knowledge 3 Scriptural knowledge 4 Clairvoyance 5 Telepathy 6 Omniscience 7 Nature of the soul 8 Anekantavada 9 See also 10 References 10 1 Citations 10 2 SourcesOverview edit nbsp Kinds of KnowledgeAccording to Jain text Tattvartha sutra knowledge Jnana is of five kinds 2 3 Sensory knowledge Mati Jnana Scriptural knowledge Shruta Jnana Clairvoyance Avadhi Jnana Telepathy manahparyaya jnana Omniscience Kevala Jnana The first two kinds of knowledge are through indirect means and remaining three are through direct means 4 2 Indirect means includes inference analogy word or scripture presumption and probability 2 Sensory knowledge editThe knowledge acquired through the empirical perception and mind is termed as Mati Jnana Sensory knowledge 2 According to Jain epistemology sense perception is the knowledge which the Jiva soul acquires of the environment through the intermediary of material sense organs 5 This includes recollection recognition induction based on observation and deduction based on reasoning 2 This is divided into five processes 6 7 Vyanjanavagraha contact of an object Arthavagraha presentation of object or first observation Iha urge to apprehend the object or curiosity Apaya confirmation Dharana definite knowledge or impression Scriptural knowledge edit nbsp Stele depicting Shrut Jnana or complete scriptural knowledge Jain Agamas The knowledge acquired through understanding of verbal and written sentences etc is termed as Shrut Jnana 8 Scripture is not knowledge because scripture does not comprehend anything Therefore knowledge is one thing and scripture another this has been proclaimed by the Omniscient Lord Samayasara 10 83 390 9 As per Jains the knowledge of Shrut Jnana may be angaparivastam things which are contained in the Angas limbs or sacred Jain books or angabahyam things outside the Angas 8 10 They are further subdivided into 12 kinds each 8 This raises aspirations for quiescence of mind right determination disposition to realize the truth and character formation 8 Clairvoyance editClairvoyance is mentioned as avadhi jnana in Jain scriptures 11 According to Jain text Sarvarthasiddhi this kind of knowledge has been called avadhi as it ascertains matter in downward range or knows objects within limits 12 The beings of hell and heaven devas are said to possess clairvoyance by birth Six kinds of clairvoyance is mentioned in the Jain scriptures 13 Telepathy editAccording to Jainism the soul can directly know the thoughts of others Such knowledge comes under the category of Manhaparyaya Jnana Omniscience editMain article Kevala Jnana By Shredding of the karmic particles the soul acquires perfect knowledge With such a knowledge the knowledge and soul becomes one Such a knowledge is Kevala Jnana Nature of the soul editJains maintain that knowledge is the nature of the soul According to Champat Rai Jain Knowledge is the nature of the soul If it were not the nature of the soul it would be either the nature of the not soul or of nothing whatsoever But in the former case the unconscious would become the conscious and the soul would be unable to know itself or any one else for it would then be devoid of consciousness and in the latter there would be no knowledge nor conscious beings in existence which happily is not the case 14 Anekantavada editMain article Anekantavada Anekantavada refers to the principles of perspectivism and multiplicity of viewpoints the notion that truth and reality are perceived differently from diverse points of view and that no single point of view is the complete truth 15 Jains contrast all attempts to proclaim absolute truth with adhgajanyayah which can be illustrated through the parable of the blind men and an elephant This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence so they cannot be completely grasped in all aspects and manifestations by finite human perception According to the Jains only the Kevalis omniscient beings can comprehend objects in all aspects and manifestations others are only capable of partial knowledge Consequently no single specific human view can claim to represent absolute truth The doctrine of multiple viewpoints Sanskrit Nayavada holds that the ways of looking at things Naya are infinite in number 16 This is manifested in scripture by use of conditional propositions called Syadvada syad perhaps may be The seven used conditional principles are listed below syad asti in some ways it is syad nasti in some ways it is not syad asti nasti in some ways it is and it is not syad asti avaktavyah in some ways it is and it is indescribable syad nasti avaktavyah in some ways it is not and it is indescribable syad asti nasti avaktavyah in some ways it is it is not and it is indescribable syad avaktavyah in some ways it is indescribable 17 See also editJaina seven valued logicReferences editCitations edit Jaini 1927 p 11 a b c d e Vyas 1995 p 36 Jain 2011 p 5 Jain 2011 p 6 Jain Vijay K 2013 Acarya Nemichandra s Dravyasaṃgraha Vikalp Printers p 14 ISBN 9788190363952 Non copyright Vyas 1995 pp 36 37 Prasad 2006 pp 60 61 a b c d Vyas 1995 p 37 Jain 2012 p x Jaini 1927 p 12 Vyas 1995 p 38 S A Jain 1992 p 16 S A Jain 1992 p 33 Jain Champat Rai 1924 Nyaya p 11 Alt URL Sethia 2004 pp 123 136 Syadvada Jainism Britannica Graham Priest Jaina Log A contemporary Perspective History and Philosophy of Logic 29 3 263 278 2008 Sources edit Jain Vijay K 2012 Acharya Kundkund s Samayasara Vikalp Printers ISBN 978 81 903639 3 8 Jain Vijay K 2011 Acharya Umasvami s Tattvarthsutra Vikalp Printers ISBN 9788190363921 Non copyright S A Jain 1992 Reality Jwalamalini Trust Not in Copyright Alt URL Jaini Jagmandar lal 1927 Gommatsara Jiva kanda Alt URL Sethia Tara 2004 Ahiṃsa Anekanta and Jainism Motilal Banarsidass Prasad Jyoti 2006 Religion amp culture of the Jains Delhi Bharatiya Jnanpith Vyas Dr R T ed 1995 Studies in Jaina Art and Iconography and Allied Subjects The Director Oriental Institute on behalf of the Registrar M S University of Baroda Vadodara ISBN 81 7017 316 7 Retrieved from https en wikipedia org w index php title Jain epistemology amp oldid 1178964090, wikipedia, wiki, book, books, library,

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