Jain Philosophy

This document, "The Jain Philosophy" by Dr. K.C. Sogani, discusses two fundamental doctrines of Jainism: Anekantavada and Syadvada.

Anekantavada (Doctrine of Manifoldness)

• Core Idea: Anekantavada posits that reality is complex and possesses infinite characteristics. Every object has multiple facets, and our understanding of these facets is limited by our perspective.
• Interdependence of Opposites: A significant aspect of Anekantavada is that a characteristic's identity is maintained through the existence of its opposite as an aspect. For example, a color is a color because it negates other characteristics like taste or smell. Similarly, existence and non-existence, permanence and change, generality and particularity are seen as co-existing aspects of reality without contradiction.
• Knowledge and Reality: Jaina philosophy believes that knowledge reveals both itself and the object. Because objects have infinite characteristics, some known, some being discovered, and many unknown, a complete understanding is a continuous process.

Syadvada (Doctrine of Conditional Predication)

• Purpose: Syadvada is presented as the linguistic device to accurately and comprehensively communicate the manifold characteristics of reality as described by Anekantavada. It is the method of expressing Anekantavada in language. If Anekantavada is the mode of cognition, Syadvada is the mode of expression.
• The Word 'Syat': The central element of Syadvada is the word 'Syat' (meaning "perhaps," "in a certain way," or "conditionally"). When 'Syat' is prefixed to a proposition, it indicates that the assertion is made from a particular viewpoint and that other, potentially opposite, characteristics also exist in the subject.
• Clarification on 'Syat':
  • It does not imply doubt about the existence of the stated characteristic.
  • It highlights the manifold nature of the subject, acknowledging that the stated attribute is just one among many.
  • It recognizes that our apprehension of a thing is from a particular "naya" (viewpoint or angle), which does not exhaust the totality of the object.
• Syadvada as Custodian of Clarity: Syadvada is presented as a guarantor of clarity, certainty, and unambiguity in philosophical discourse, rather than a doctrine of doubt.

The Sevenfold Proposition (Saptabhangi Naya)

• Basis: The text explains that to fully express the content of knowledge about an existent, seven distinct propositions are considered necessary, neither more nor less. This is based on the idea that affirmation and negation are constitutive of reality, and there are seven possible inquiries or objective aspects of any real entity.
• The Seven Propositions Illustrated with a Pen:
  1. Syat pen exists: Exists in its own substance, space, time, and state.
  2. Syat pen does not exist: Does not exist in relation to other substances, spaces, times, and states. This proposition strengthens the first by highlighting its specific context.
  3. Syat pen exists and does not exist: Expresses a new aspect arising from the combination of existence and non-existence in their relevant contexts.
  4. Syat pen is inexpressible: Attributes of existence and non-existence are asserted simultaneously, reflecting the inability of language to fully capture the object's totality. Inexpressibility is a factual characteristic in this context.
  5. Syat pen exists and is inexpressible.
  6. Syat pen exists, does not exist, and is inexpressible.
  7. Syat pen exists, does not exist, and is inexpressible. (The text notes that the last three propositions are not clearly discussed in Jaina texts but are derived from mathematical possibilities and experience.)
• Mathematical Foundation: The author suggests that the number seven is rooted in mathematical principles, with the first four being empirically verifiable and the last three being mathematical possibilities.

Addressing Objections: The Law of Non-Contradiction

• The Charge: A common criticism of Syadvada is that it violates the law of non-contradiction by asserting that something can both exist and not exist simultaneously.
• Jaina Response: Jains argue that the law of non-contradiction, as formulated in formal logic, is a priori and doesn't necessarily reflect reality. The criterion for contradiction, for Jains, is experience, not pure thought.
• Experience as Criterion: If experience confirms the co-existence of seemingly contradictory attributes in a thing (like existence and non-existence in different contexts), then it is valid. The apparent contradiction arises from applying a single viewpoint or context.
• No Empirical Contradiction: Jains find no empirical contradiction in their assertions because they are always made with a specific context or "naya" in mind. The law of non-contradiction is thus seen as a limitation of formal logic when applied to the complex nature of reality as understood through experience.

Anekantavada and Syadvada Apply to Each Other:

The text concludes by stating that the doctrines of Anekantavada and Syadvada themselves are subject to the sevenfold predication. For instance, one can speak of "Syat Anekantavada" (Anekantavada viewed conditionally) and "Syat ekantavada" (absolutism viewed conditionally), demonstrating the universal applicability of these principles within Jain philosophy. "Pramana" (valid knowledge) is associated with non-absolutism (Anekanta), while "Naya" (partial viewpoint) is associated with absolutism (Ekanta). Anekanta requires Ekanta as its necessary counterpart.