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Welcome the viewers to this session. In this session, we will discuss Jaina philosophy;
this is the first class of Jaina philosophy. So, once we start, we will discuss the little
bit background of Jainism; as you know that, whenever we have started a new school, we
have given a little bit background - brief background - of that school, so that you can
have a knowledge and understanding of that school, that how the school develop, and who
are those scholars contributed the theory in that schools, and how much time it took
for its to one existence and many more things. Today, you find that, in Jainism, when we
will discuss, we will discuss about the Trithankara's. When you say Trithankaras, you must understand,
that Trithankaras according to Jaina, are those who are liberated souls; that means,
they are human beings, they are also in a bondage; and due to their own effort, due
to their own desire, they could able to detach from the worldly affairs. As a result, they
will be called as a blissful person or a scholar, which truly treated as Trithankaras, because
they do not have any passion towards the worldly affairs; they do not have raga, they do not
have anger towards others, they do not have any desire for the worldly life so on and
so forth. Therefore, Trithankaras are known as those scholars or those liberated souls,
who have no attachments towards the objects of the world.
Now, starts with the slides, they said that, there are 24 Trithankaras counted in Jainism.
In Jainism, it is counted that, there are only 24 Trithankaras, and Mahavira Vardhamana
- mahavira was the last Trithankara in Jainism. He was believed to have lived in the sixth
century BC, and and it was also believed that, he was a contemporary of Gautama Buddha, because
Buddha also it was believed that he was alive on this in this sixth century bc the immediate
successor of Mahavira was Parsvanatha. Parsvanatha also is believed to be a Trithankara, because
he with his own desire and effort, he able to detach from the worldly affairs; he does
not have any cravings for the worldly pleasures. So, this two Trithankaras you know now, and
there are others 22 Trithankaras exist in the Jaina philosophy.
Jainism is derived from the word Jina. Jina means conqueror - conquered all the passions.
We, the ordinary human beings we live in this earth, and we need different objects for our
different purposes; we cannot in the we cannot live in this earth without the worldly object,
but here, Jainism said that, that those who can conqueror themselves, conqueror the sense
organs, so those sense organs would not be attached with the different objects for the
different purposes. They can control their sense organs, they
do not have any anger towards others, they do not hurt others, they would not even have
any kind of passions to get some worldly pleasure life in this earth. So, therefore, Jainism
is derived from the word Jina – conqueror; the person who can conquer all this raga,
Dvesa, sense organs, can be termed as Jainism or will be known as Trithankaras.
They said that Raga. Raga means anger – Dvesa, desire - desire you have a Iccha or cravings
towards the worldly worldly affairs; then, senses, we have a five sense organs and mind
is the another sense organ, so that we have a six sense organs. He say that, with our
own effort and practice, we can conqueror all our six sense organs, so that the six
sense organs would not desire for many many worldly pleasures in this earthly life.
He said that, it is applied to the liberated soul who obtain emancipation; it is applied
to the liberated soul who obtain emancipation, he saying that Trithankaras are those who
have a liberated soul, who does not need anything in this world to live. There are you find
that, that in Jainism, those who are practicing in that time, few are very nude and few are
also wearing white cloths, because they thought that they can detach with worldly affairs
and all the pleasurly objects in this earth.
Moving further, the Jainas do not believe in god, because for them, for them Trithankaras
are the real person or the liberated soul, whom to be admire or whom to be respected.
So, instead of believing god, they were believing the Trithankaras. Trithankaras are those who
have get their soul liberated with their own effort, by putting their own effort and desire
to do so. And its its not happening in overnight; they
put the constrained effort to see that, they can conqueror their senses, they can conquer
their body, they can conquer their anger and anguishes. In this way, you find that, Jainism
is a school, they do not believe in god; however, they respect and they admire to their Trithankaras;
and here, Trithankaras will be consider as a high spirit as a supernatural being who
can able to conqueror his or her sense organs. Therefore, I have said that Jainism do not
believe in god, but they admire to their Trithankaras; they believe that, Trithankaras were liberated
soul and blissful, but they were in bondage in their past, and due to their personal effort
and desire, they could able to achieve soul. Every human being has a soul that believed
by Jainism. And in Trithankaras also, are those person who has a soul, and the soul
was indulge with bondage once upon a time; and this concept, this idea, the bondage was
realized by that person or human being. And after that, putting his or her own effort
to come out from the bondage or remove the bondage from his or her life; it is very difficult
task, but however, those who can do so, they can achieve the liberation while living in
this earth as well. And according to Jainas, those who achieve the liberation or emancipation
while living in this earth are known as Trithankaras. So, therefore, one always aspire for the liberated
soul, and for that, one should strive to do many things which results that he or she detach
form worldly affairs. In due course of time, if you see that Jainism from the starting
to the ending, once things are moving, then there are many followers of Jainism comes
up; they understand that the importance of rational argument in Jaina philosophy.
They also believe that, why Jainism features the detachment from the worldly affairs; why
Jainism things that liberation one should aspire for. Many followers also believe that,
that whenever Jainism said that we should hurt others, there is a much appropriate and
rational. So, therefore, after long time, with all these believes and rational practices,
it is found that, many of the followers could not able to do the same practices and rituals
constructed by the Jainism or formulated by the Jainism.
As a result, what happens? There are two groups pops up, or Jainism - the followers of Jainism
divided into two groups: one is known as Svetambara, another another group name is Digambara. Digambaras
are those who are very rigid in their nature; that means, whatever Jainism prescribed the
norms, rules, regulations, they are accepting without any violation, without any further
modification. But in case of Svetambara, they are much accumulative;
depend on the context situation, they think that something can be modified and they believe
in the modified version of Jainas, rules, regulations and practices. Digambaras you
find that, Digambaras give of all passions and positions including clothes. Digambara
groups are those groups, they thought that we need not to have any passions for anything;
therefore, they did not wear any clothes. They thought that, we do not require any clothes,
because the body which we are which we are having, it is now no more bondage; it does
not require any of the worldly affairs. If we require anything to hide our body, that
means, we have a desire for that things. So, therefore, since that, since they do not believe
in having any desire, any passions, they become nude; they do not require cloths to wear their
bodily part. So, these are Digambaras.
If you see the Svetambaras, Svetambaras are wearing white cloths, because they believe
that, that we are living in a social, we are living in a society, where other creatures
have equal rights to live, and other animals have a respect in their own life. So, therefore,
we cannot be move here and there with a naked body; therefore, though they understand that,
we need not any passions for any things in this world; however, they wear they white
cloth, because white symbol stands for Swati; white symbol stands for Sattva.
Sattva stands for transparency; Sattva stands for something pure and eternal; therefore,
they believe that, since we are living in a society, we cannot roam here and there with
our naked body; we have to wear some cloths and that is white color. So, therefore, in
this way, you find that, the Jainism has a has a philosophy, has a system, has a school,
is divided into two groups; and this two groups has a different opinion on a particular issue,
and however, this two groups will be consider as Jainism.
Jainism stands point or Jainism outlooks. According to Jainas, the world consist of
two kinds of reality: one is living, another is non living. Jainism very clearly emphasis,
that there are two sorts of things available in this earth, or there are two sorts of things
as exist have existence in this earth. In one side, there are living beings; in the
other side, it is a non living beings. While talking about that living beings, they
said that, there are plenty of living beings in this earth. On the other side, they said
that, equally also we have plenty of non living creatures in this earth. When they talk about
living creatures, they have not focused their idea only the human beings, rather they have
included insects, reptiles, birds, animals, even a small creature including human beings.
So, wherein, whenever they talk about living beings, they include all this animals, all
this all this creature who has life, who is living in this earth.
On the other hand, if you find that, non living objects which includes each and every objects,
that the that the living beings require for their different purposes to live in this earth.
So, therefore, on the one hand, you find living creatures; on the other hand, you find non
living creatures, which are which are really required by the living creatures. So, there
is two realities. One reality is, has life in this earth, another
reality has another reality does not have any life in this earth. Apart from that, they
said that every living creature has a soul, unlike Buddhism. Buddhism never say that soul
exist, but however, Jainism is a Nasthika school which does not believe in god, but
believe in the existence of soul; therefore, they said that, every living creature starting
with insects, reptiles to the human beings, all life has a soul; and thus, we should not
harm any creature, we should not give any injury to the others.
So, therefore, you find that, many Jainas they put some cloths on their mouth, on their
nose, because no insects should be enter in their mouth, so that it will be die. So, therefore,
you find that, Jainas are very very prescriptive in this nature; they have respect to each
life, those who are having in this earth. And they said that, one does not have a any
rights to hurt others; one should not give injury to others, one should not owned to
any life. Jainism holds the view, that there are innumerable
number of material substances, and each substances has innumerable aspects. They said that, if
you see that there are living creatures and non living creatures, there are innumerable
substances. And each substances again has a innumerable aspects or innumerable characteristics;
consider a table, there are different objects exist in this world; consider one among them
is a table. Now, you see, if you see that the table has
so many characteristics, so many aspects of it. In this way, Jainism believes that a pluralistic
nature, they are realistic pluralism. They are realistic, because they believe that the
existence of living being and non living being; they are pluralistic, because they believe
that there are many, not one; there are many substances exist in this earth, and each substances
has innumerable characteristics; and this is known the theory Anekantavada. There are
many substances and each substance has many many characteristics, this theory is known
as Anekantavada. Jainism believes to give respect to others
opinion on any issue or objects. Jainism also believes that, since there are different objects,
and each object has a plenty of characteristics. An individual giving an opinion on that object
must be a relative stand point, because a person have a limited knowledge, and with
a limited knowledge cannot able to know all the aspects of that objects.
Further they said that, there will be no such situation, where one can claim that, I know
the full form or completely about that object, because there may be a possibility, that once
you listed out all the features of the object at the last, you may be forget to write some
more other qualities of that object, which will be known by the others. Therefore, whatever
your opinion on that object, it is not in a full form, rather it is in a relative form;
therefore, they said that, we all human being have a limited knowledge, and because of the
limited knowledge, we judge the objects from a relative stand point; we cannot judge the
objects in a complete form. An example I will give, they say there is
there is a computer; before you now you see a computer for a different purpose; therefore,
your judgment on that object will be different from your friends. If your friends look to
that object or perceive that object for differently. And henceforth, Jainism said that, that we
must give respect to each and everyone’s opinion on an issue, and issue or object,
because there are many issue, and each object has a many characteristics. If one has given
his or her opinion on an object, we must consider it from the relative stand point. We must
say that, we must respect to that judgment as well. Every judgment is subject to some
condition and limitation. Now, hope you can understand, why they said
that every judgment is subject to some condition and limitation, because we have a limited
knowledge, because we are a human being. And because of limited knowledge, we perceive
the objects differently; and because of some condition and situation, we make our judgment
on that object, and certainly, that judgment from the relative stand point.
And henceforth, while respecting to others opinion or judgment on a particular object
from a relative stand point, we must also admit that, that all our judgment on a particular
object or a fact or an issue or an event, is limited to its condition and a situational
fact. Whatever we will have that opinion on a particular object, it is its own limitation
based on the condition, based on the situational atmosphere.
As I said that, your friends may have a different opinion on the computer which is before you,
because he or she perceives the computer differently; however, if you see that, you opinion on the
computer certainly different from your friends, because you perceive the objects for different
purposes; therefore, your judgment on that object is different from your friends judgment.
Now, moving further, as I said that Jainism advocates the realistic pluralism. I said
that why it is realistic, because they believe that existence - life and nonlife; both are
existing in this earth; therefore, realistic animate objects, a non animate objects exist
in this earth; therefore, they are realistic; pluralism, because they believe that it is
not only one animate object exist or one non animate, in animate object exist.
What they said is that, there are plenty of animate and non animate or in animate object
exist in this earth. Now, it believes the existence of innumerable number of material
atoms and individual source. In the same way, indirectly they said that, they believe the
existence of creatures those who has a life, and they believe the other side, there are
there are many objects which does not have a life; all matters and souls have their own
existences. There is not only innumerable matters exist,
but also there are innumerable characteristics found in each matter, what we have already
discussed. It is pluralistic because the reality is not only multiple, but also manifold. How
it is so? If you see the object, you find, you find that the object may be used for different
purposes; here, it is not the end. The object may be perceive differently, because the object
may be may be treated treated, because of, because of the cognizers different background;
it is because of the cognizers multiple background, if the cognizer cognizes the object differently.
Therefore, it is pluralistic, because the reality is not only multiple, but also manifold.
Each substance has both positive and negative characters. What is positive characters? you
might be finding that they like, if I say that, X is a student and he is a both he is;
he is having some positive character and he is also some negative character. Then, you
might be thinking that, positive character are those character which are good, one must
one must have that character; and negative character are those character, which one should
avoid it, which one should refrain from it. But this is not the explanation, Jainism had
given. According to Jainism positive character are those character which exist in that object;
here, object I mean, both both both in case of in case of a life, in case of nonlife,
both in case of the things which have a life, and in other side, the things which does not
have a life. Therefore I am saying that, positive character are those character which exist
in the object, and in found in in any time. And negative character are those character
which does not present in that object or which does not found in that object; for example,
if I say that the table is brown, here brown is a positive color, because it exists in
it exist in the table. But if I say that, the table is not green
color, then the green color is not found in the table; therefore, it is a negative character
of that object. In this way, you have to understand, that every object both animate or inanimate,
every object has both positive characters and negative characters. This is the way Jainism
explains the characters, and for them, there are plenty of substance. And each substances
has a lot of characteristics in it, sometimes it is a positive character, sometimes it is
a negative character.
The idea of substance: now, we will discuss, that how Jainism look to the issue substance,
how Jainism really treats the concept substance, what they mean by substance, and how they
they behave towards the concept substance. According to Jaina metaphysics, matter or
Pudgala and soul or Jiva are separate and independent realities, because they believe
that, that though there are plenty of things exist in this earth, however, we can say that,
in one side, things which have a life they have existence; and in other side, things
which exist and they do not have a life Therefore, there are two realities you can
see; Jainism discriminates the realities into two parts - one is that objects which has
a life, and another side is the objects which do not have life. So, therefore, they said
that, there are two separate and independent realities. Jaina thinkers also express that,
every substance possess enumerable characters and characters will be known as dharma; for
example, if I say what is the dharma of water, the dharma of water is flowing down. In the
same way, every object has a dharma; the dharma of a pen to write, the dharma of a student
to study, the dharma of a teacher to teach to the students.
In the same way, you must understand what is dharma. Dharma here is not meant is a religion,
rather dharma here means for duty. What is a duty to do that? Therefore, they say that,
every every objects has a enumerable aspects; and because of the aspect, we cognize the
object, saying that, the substance possesses enumerable characters and it is their dharma,
and therefore, substance are known as dharmi. Each substance has again two kind of characters
we find: one is essential characters, another is accidental characters. Essential characters
are those characters, apart from it, the object cannot exist at all the same example I will
give, say, if you take an mango, the essential character of mango is the mangoness, but the
accidental character of mango is saying yellow color, good shape, they are the sweet taste
and many more things. But here if you find that, the shape size
color and taste may differ; therefore, they say that, accidental characters of an object
may appear and may go away; however, the essential characters are those characters which are
exists essentially in that object, and without that character, without that essential character,
the object cannot be called as the with the same name. If the if the mangoness is not
there in the mango, then the food cannot be named as mango, or if at all it will be named
is something different from the from the name mango, therefore, you can find that essential
character and accidental character. In case of human being, you find say essential
character is rationality; without the rationality, the individual cannot be claim as a human
being, cannot be treated as an human being. If you see the accidental character of a human
being, then you find that pain, pleasure, happiness, unhappiness, emotions, etcetera,
because all these features may come and go away; however, the rationality of a human
being cannot go away, if it is at all, can be go away form that individual; then the
individual cannot be consider as a human being. An individual to be to be just as a human
being, he or she must have a rationality, that is an essential character.
He or she may not have all the accidental characters as I said. He may be fair, he may
be black, he may not be hair, he may be hair, all these are accidental characters; therefore,
accidental characters of an object may not remain fixed for all the times; however, the
essential characters are those characters which suppose to be, in that object till the
object exist. In a same way is say, the essential character of a substance remains as long as
the substance remains, and the substance cannot exist without its essential characters.
Now, the example if you can see that, the essential character of soul is consciousness,
but the accidental character of soul are, desire, pain, volitions, pleasure, etcetera.
Here, if you mark that, unlike Buddhism, Jainism said that, that the essential character of
soul is consciousness. If there is no consciousness, then there will be no soul; if there is no
consciousness, we the human being cannot be you know functioning, cannot have cannot make
our sense organs move further, cannot make our sense organs alert towards the worldly
object. Therefore, they said that, the consciousness
is an essential character of the soul and every living creature has a soul. Therefore,
it is because of the soul, we able to communicate, we able to think, we able to move, we able
to do many more things;, therefore, consciousness is an essential element essential character
of the soul; however, if you see the Buddhism, Buddhism never said that, that consciousness
is an essential character of the soul. Accidental characters as I said of a soul
it is a pain, pleasure and all these, because sometimes we have a mental pain, sometimes
we have a mental pleasure. So, in other words also, in in other way, if you can find that
sometimes we have a physical pleasure, sometimes we have a physical pain, and all this mental
pleasure, mental pain, physical pleasure and physical pain, may go away, may not be remain
with the human with the individual for all the time.
But the soul must be there with the human being till his or her death; therefore, they
say that, consciousness is an essential character of the soul, and soul is found in every living
creatures; therefore, we should not harm to anyone, those who have a life, and those who
does not have life as well, because we must respect to others, because we believe that,
soul is an eternal one and is an is an essential attribute of an human being.
And because of the soul, we able to communicate, we able to do many more things, because of
the soul or sense organ, moves mind things. So, therefore, one must avoid, the one must
avoid to giving injury to others; one must avoid not hurting to others. So, therefore,
they practice non stealing, non killing of any animals who has a life. Now, we the human
beings have limited knowledge. So, we cannot we cannot know completely about an object,
but we can know the object from a relative stand point. Thus, all our knowledge of an
object is partial and relative. Here, they made a here they made a made a claim very
strongly, saying that, since we are human beings, we have a soul and we are we are doing
things for different purposes in different type. If it is so, then we must remember that,
whatever we know of an object, whatever we know about an object, it is a very very limited.
So, therefore, our knowledge about that object is relative and partial. We cannot know all
the aspects of an object in its full form, because Jainism said that, even if single
object, single matter has a enumerable aspects in it; therefore, they believe that, the partial
knowledge or a relative stand point, and henceforth, the come forward, come forward with the prescription
say that, we must respect others opinion on a particular object as well.
They further they said that, Kevalajnani or omniscient person are those who can able to
know all the aspects of an object, and who can be Kevalajnani. Kevalajnani can be a person
who has omniscient and omnipresent, and since human beings have a limited knowledge and
they live for a limited time in this earth, they cannot be considered as a Kevalajnani
or omniscient person. And henceforth, no human beings has a complete
knowledge about any object in this earth. We cannot even prove an object absolutely
in its full form, because we must admit that we have a limited knowledge; and with the
help of limited knowledge, we cannot do, we cannot think that, we have proof the object
in its full form and there will be no additional proof required to prove that object or nothing
remains to include in our proof.
No single statement can explain the complex nature of an object. Further they said that,
if we are a limited human being, we have a limited knowledge, then whatever statement
we made on an object is the relative and partial. Therefore no single statement can explain
the complex nature of an object, because an object is a innumerable aspect; and if you
add all the aspect, it is a complex nature, and we could not able to know all the aspects
of an object; henceforth, any statement that we made, it is a relative, partial. And as
a result, whatever we are making the statement or an object, this is, this is not full fledgedly
explaining about that object. Jainism pronounce two theories to explain
that, that however, stand point; however, judgment an object is very relative. These
two theories are known as syadavada and Nayavada. This Syadavada and Nayavada are the epistemological
and logical theory, derived from the metaphysical theory – Anekantavada. Anekantavada said
that, there are plenty of objects exist in this; there are plenty of objects exist in
this earth, and each object has enumerable aspects. And and this is the theory of Anekantavada.
Now, this metaphysical theory - Anekantavada is a foundation theory of Jainism.
Now, there are two other theories derived from this metaphysical theory; these two other
theories are epistemological and logical theories: one is Syadavada, another is Nayavada. These
two theories explains that how we have a relative judgment on a particular object. These three
theories: Asnekantavada and Anekantavada, Syadavada and Nayavada are the foundational
theories in Jaina philosophy. A metaphor has given to explain the concept
of this three theory. What is that metaphor? They said that a bird has two wings; the two
wings here are known as Syadavada and Nayavada. However, the bird is the essence is called
as Anekantavada; it is a beautifully way of explaining Jainas philosophy.
Now, you can see Jainism has three foundational theories: one is Syadavada, second one is
Nayavada and the third one is Anekantavada. Then, they have given a metaphor to explain
the stand point of all these theory. They said that, it is a bird has two wings and
this two wings are known as Syadavada and Nayavada; however, the bird itself is known
as Anekantavada.
The Jainism contradicts the view of Hinduism on the in the one hand, and Buddhism on the
other hand. When they contradicts Hinduism, they said that, that Hinduism claims that
things can be exist permanently, because Veda upanishada and other scriptures says that,
many things exist permanently in this earth. And they believe that, that things can be
continue in the same fashion; however, Jainism said that, nothing can be exist permanently
in its full form, and whatever you are saying, this is a partial; your judgment is partial
and the relative towards an object, because you as a human being, you have a limited knowledge,
and you cannot able to you cannot able to identify all the features of that object;
therefore, you cannot make a claim saying that, the things exist permanently forever.
So, in this way, Jainism rejects the views of Hinduism saying that, saying that Hinduism
claim of permanence of an object may be ruled out or may be discard.
On the other hand, they said that, that Buddhism as a school always talks about momentariness;
that means, nothing is permanent in this earth, not even a single movement. Here, Jainism
here Jainism counter argued to Buddhism saying that, if nothing is permanent, how come your
theory will be permanent; your theory saying that, nothing is permanent; then, coming back,
reverting back to the theory, it implies that your theory cannot be a permanent one; if
nothing is permanent, how come your theory will be permanent.
Therefore, it is a contradiction, what you are saying. Initially, you are saying, nothing
is permanent, not even a single movement. And if it is so, then how can you claim that
your theory will be permanent. And if you further accept that, your your theory is not
permanent, then whatever you have said, its contradicting what you have said earlier;
that means, you are committing an error of self contradiction, and how what are the bases,
what are the bases on which you can claim that nothing is permanent, because whatever
knowledge you have, that is limited; you must accept it, and with the limited knowledge,
whatever your opinion on an object, that is a relative and partial; and with that partial
knowledge, you cannot say that everything is momentary.
So, on the one hand, Jainism criticizes Hinduism, permanency theory; on the other side, he criticizes
the theory of momentariness of Buddhism, but however, very widely taken the middle path
saying that, everything can be judge from a relative stand point; that means, he believes
that in a relative approach, that means, a thing can be judge from a relative stand point;
therefore, they said that, everything is relative in this earth. If you say X, then you say
that X is the relative to y; if you say Y, then Y is relative to X or z or so on and
so forth. So, therefore, relativity for them is to be exist, because whatever knowledge
we have, whatever whatever whatever way we want to cognize the object, that is a relative
and partial, and this is the truth behind our all cognition.
They deduced the Syadavada and Nayavada as an epistemological and logical theory, from
the metaphysical theory Anekantavada, which I had shared with you now. Syadavada speaks
about the theory of relative of knowledge; Syadavada talks about the theory of relativity
of knowledge. In other words, every judgment is relative; any judgment that you make on
an object, it is a relative in its nature, that is a Syadavada explanation.
You might you might be knowing that, there is a story behind that Syadavada, saying that,
everything is relative. There are six persons; instead of identifying an element, someone
is touching his trunk, someone is touching his you know leg, someone is touching his
tail, and they are claiming that, this animal is not an elephant, rather it is an wall or
something, because of their own experience. Here, Jainism saying that, each and everyone
whatever they are claiming, it is true, because it is a relatively true, because they cannot
perceive the whole animal completely; therefore, w hat their opinion on that elephant by touching
the trunk, if they say that, this is something different; if somebody touch his leg, saying
that it is a pillar. So, in that case you find that, that the people
who are touching the elephant’s trunk, leg and tail, they have a different opinion on
the elephant, but however, elephant is an animal; here the universal, that elephant
is an animal its true, no doubt about it, But we cannot reject even the judgment given
by the persons, who have touches the different part of the elephant, because they are also
equally true, because whatever they are touching it from their relative stand point, whatever
judgment they are giving, it is also true. Saying this way, Syadavada will be explaining,
may be in the next class. Now, coming to the Nayavada, the knowledge
of a think is determined in relation to other things, and that is even partial in its nature.
I read further, the knowledge of a think is determined or the knowledge of an object is
determined in a relation to other objects, and that is even partial in its nature. What
they said is that, that whenever you judge a particular object, your judgment on that
particular object also has a relation to other objects as well, because the object cannot
exist independently. The object must also have a relation with some other objects. So,
therefore, whenever you are judging to that object with a limited knowledge, your judgment
also making a relation to the other objects; that means, in the same time equally, you
are judging also other objects as well, those are related to that object.
For example, you are judging the object, say L. Now, L has a relation with R, S, T, U,
etcetera. Now, whenever you are making a judgment on l, you are also partially making a judgment
on R, S, T, U, etcetera, because the object cannot exist independently of it; therefore,
they say that the knowledge of a thing is determined in relation to other things. Whenever
you claim that this is the object, that means, you know that this object is different from
other objects or this object has a relation with so and so objects.
So, therefore, they say that, the knowledge of a thing is determined in relation to other
things, and that is even partial in its nature. So, therefore, you can find that, the two
epistemological and logical theory, how it can be derived from Anekantavada, which tell
that, there are there are plenty of substances exist in this earth, and each substance has
enumerable characteristics. Syadavada also talks about the relativity
knowledge, and Nayavada also talks about that partial knowledge; however, in Nayavada you
find that, while judging an object, we are making a Juddgement through other objects
as well, which has a relation to that object; on the other side, Syadavada talks about only
the relativity of knowledge.
Now, it states that the Nayavada, now we will be focusing on the Nayavada. Nayavada states
that, the analytic view of reality; the reality which explain analytically. It express that
the partial reality of the object, and partial knowledge of one of the enumerable aspects
of a thing is called Naya. The same thing I have said, the partial knowledge of an one
of the enumerable aspect of a thing is called Naya; that means, there are plenty of substances
exist in this earth and each substance has enumerable aspect; and each aspect he saying
that, the partial knowledge of one of the aspect among other aspect is known as Naya.
See however knowledge is so partial and relative; Judgement based on the partial knowledge is
also included in Naya. Nayavada consists of sevenfold judgments.
The sevenfold judgments we will discuss in the next class; however, those judgments cannot
even together explain the complex nature of objects; even the individual judgment expresses
about the object partially. Naya is a partial view point of a cognizer, which does not rule
out the possibility of other view points. He saying that, there are seven fold of Naya,
and even that seven fold of Naya if you put together, it would not able to explain the
complex nature of object. Now, you can imagine what they mean by the complex nature of object.
Further they said that, whatever we are giving the judgment on an object, it is a very relative
stand point. In the same time, we are not ruling out the others opinion on that object
as well; they said that, each object has a enumerable aspect, and even our judgment on
the one aspect among other aspect will be termed as Naya.
However, in the next class, we will discuss what is Nayavada and what are the sevenfold
judgment; in addition to that, we will also discuss Syadavada. Today, this is all about.
Thank you.