NTA-NET (UGC-NET) Philosophy (03) Video Course Lecture: Jainism (59 mins) | Lecture 5 of 355

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Topics Covered

  • Classical Indian Philosophy » Jainism

Details

  • Introduction to the school Jainism: Tirthankar, nasty school, literature, School of Realism and Pluralism, Division of 2 sects, etc.
  • Classification of Knowledge: Immediate and Mediate knowledge.
  • Charvaka criticised by the Jaina school.
  • The concept of Naya-vada: Understanding the word naya.
  • The 7 forms of Nayas: Division into two groups; artha naya and sabra naya

References: A critical Survey of Indian Philosophy by CD Sharma, An Introduction to Indian Philosophy by Chatterjee & Datta

Question: In books it is written that from jaina metaphysics it can be derived that knowledge is relative . . what do they mean by “knowledge is relative” ?

Answer:

Relative here means varying as per different perspectives. Meaning, Relative knowledge is the knowledge arising in relationship to the object when it is viewed from a particular standpoint

For example, if some blindfolded men are asked to touch an elephant … each one would describe it differently.

If still unclear, pls refer to anekantvada theory

Question: Kindly explain classification of knowledge section again

Answer: On one hand, as far as we are aware, pramana means awareness of a thing “as it is.” The three pramanas that Jainism acknowledges are pratyaksa, anumana, and sabd. Naya, on the other hand, is the understanding of anything “in its relation.” it՚s a point of view in one՚s thinking from which one judges the object under consideration. The term “naya” is used to describe “partial knowledge of one of the numerous aspects of a thing” or “an individual՚s judgement based on such partial knowledge.” There are seven “nayas” in the Jaina philosophy, the first four of which are the “Artha-naya” and the final three of which are the “Sabd-naya.”

1. Naigama-naya a perspective on anything that possesses both “universal” and “particular” aspects. But it turns into a fallacy when distinct views of universal and specific traits are taken as “real” and “absolute.” 2. Sangraha-naya - It emphasises the universal while ignoring the particular, making it fallacious since it views the universal as absolute and disregards the particular. 3. Vyavhara-naya - Its primary emphasis is the particular, making it the antithesis of Sangraha-naya because it addresses a particular absolute, it becomes false. 4. Rjusutra-naya - Specific knowledge is broken down into a sequence of moments, each of which is taken to be perfectly genuine. 5. Shabda-naya – Words must be tied to the message they express. 6. Samabhiruda-naya - Differentiates words based on their rhyming patterns.

7. Evambhuta-naya - The naya states that a name should only be given to an object once it is apparent that it has achieved its purpose.

Furthermore, Knowledge can be divided into two categories:

I. Aparoksa or Immediate Knowledge categorized separately into:

1. As clairvoyance only operates inside a specific space and time and is therefore prone to error, avadhjnana is direct and limited knowledge. 2. Telepathy is manahparyaya. It is constrained by time and space because it is a firsthand understanding of another personŐšs thinking.

3. Kevalajnana is all-knowing. a knowledge that is absolute and limitless but is only accessible to souls who have attained liberation.

II. Mediate Knowledge, or Paroksha is obtained through various sources divided into Mati and Shruta:

1. Perceptual and inferential knowledge are both included in Mati. According to Jainism, perception is merely a sensation that cannot be compared to knowledge because perceptual information is given context and is organised in an organised manner by thinking. As a result, because perception assumes the acts of the cognitive process of cognition, it is considered to be a medium of knowledge.

2. Shruta, which is understood as “what is heard,” is wisdom that comes from the vocal declarations of authorities or the 24 tirthankaras.

These three are collectively known as pramana as mentioned above.

In addition to this, Jainis maintain three other forms of incorrect knowledge: 1. Samshaya - Uncertainty 2. Error orViparyaya 3. Anadhyavasya - Ignorance that leads to incorrect knowledge.