1|Jaina philosophy

JAINA PHILOSOPHY
Contents
Introduction to Jaina phislosophy ...................................................................................................... 2
How Jaina word came into existence?................................................................................................ 2
Who are Tirthankars? ......................................................................................................................... 2
Philosophical outlook of Jainas? ......................................................................................................... 2
THEORY OF REALITY (METAPHYSICS OF JAINISM) ANEKANTVADA ................................. 3
What type of metaphysics it is? .......................................................................................................... 3
Anekantavada ..................................................................................................................................... 3
What is Syadavad? .............................................................................................................................. 4
What is the relation between Anekantvada and Syadvad? ................................................................ 4
What are different interpretation of Anekantvada ? ......................................................................... 4
SUBSTANCE(DRAVYA) ............................................................................................................................. 5
What is Substance? What are characteristics of Substance? What type of changes takes place in
substance ? ......................................................................................................................................... 5
Why jaina philosophy is Anekantvad? ................................................................................................ 6
How Jaina Refuted Buddhists Causal Theory? ........................................................................................ 6
What are the arguments given in favour of Anekantvada? .................................................................... 7
Classification of Substance...................................................................................................................... 9
Ajiva Dravya or Non-living Substance ................................................................................................. 9
Dharma(motion) and Adharma(rest) .............................................................................................. 9
Space (akasha) .............................................................................................................................. 10
Matter or Pudgal : ......................................................................................................................... 11
Time .............................................................................................................................................. 11
Jiva (Soul or Spirit)............................................................................................................................. 11
Soul ................................................................................................................................................... 12
What are the characteristics of Soul according to Jaina philosophers? ....................................... 12
What are the Proofs of the Existence of Jiva or Soul given by Jaina Philosophers ? .................... 13
What are the type of Jivas according to jainas ? .............................................................................. 13
Syadvada and Sapta-Bhangi-Naya ........................................................................................................ 13
What is Shyadvad? ............................................................................................................................ 13
How it is different from probability and agnosticism? ..................................................................... 14
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Why Syatvad is not self contradictory? ............................................................................................ 14
How we can know an object? What form of statements are valid statements? ............................. 15
Sapta-Bhangi-Naya (Seven forms of judgement).................................................................................. 15
What is Sapta-Bhangi Naya? ............................................................................................................. 15
What are the seven fold Judgements? ............................................................................................. 15
What are arguments given by Jains in support of Syadvad? ............................................................ 17
How other philosophical systems Criticised Syadvad? ......................................................................... 17
Bondage and Liberation ........................................................................................................................ 18
Why there is bondage of the soul? ................................................................................................... 19
What does mean by Karma n Jaina Philosophy? What are the types of karma? ............................. 19
Type of Karma ............................................................................................................................... 19
What is true nature of Jiva? and Why jiva became contaminated and finite?................................. 19
How Liberation can be achieved? ..................................................................................................... 20

(1) Theory of Reality : Anekantavada , substance

(2) Syadvada Saptabhanginaya
(3) Bondage and Liberation?

Introduction to Jaina phislosophy

How Jaina word came into existence?

The word Jainism is derived from 'Jina' which means 'conqueror' one who
has conquered his passions and desires. It is applied to the liberated souls who
have conquered passion and desires and Karmas and obtained emancipation.

Who are Tirthankars?

The Jainas believe in 24 Tirthankaras (ford-makers). They are called

tirtharnkaras because they serve as the ferry-men across the river of
transmigration.
The 24th tirthankara was Vardhman Mahavira.

Philosophical outlook of Jainas?

The philosophical outlook of Jainism is the common-sense realism and pluralism.

The objects perceived by us are real and they are many.

common-sense realism
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objects perceived by us are real

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pluralism.

they are many

Along with the infallible respect for life there is another important feature of Jainism,
namely respect for the opinion of others.
Jainism is both a philosophy and a religion. It belongs to the heterodox group of
traditions, which do not accept the authority of the Vedas.

THEORY OF REALITY (METAPHYSICS OF JAINISM)

ANEKANTVADA
What type of metaphysics it is?

Jaina metaphysics is a realistic and relativistic pluralistic.

It is called Anekantvada or the doctrine of many ness of reality.

Anekantavada
what does it says?
Innumerable realities

Jaina holds that there are innumerable material atoms and

innumerable individual souls (spirit or jiva) which are all separately and
independently real.

Innumerable aspects

And each atom and each soul possesses innumerable aspects of its own. A
thing has got an infinite number of characteristics of its own.
All objects of knowledge are manifold or multiform (Anekanta). They
have infinite qualities and relations which distinguishes them from the other
objects.

Only omniscient can know all the realities and aspects

Every object is what it is because of its positive and negative characters.

Therefore only the omniscient can know an object fully.
Jaina as rightly viewed that one who knows all the qualities of one thing, knows
all the qualities of all things and he who knows all the qualities of all things, knows
all the qualities of one thing. (To know all the aspects of a thing is to become
omniscient.)

Ordinary person can know only some qualities

Every object possesses innumerable positive and negative characters. It is not

possible for ordinary people, to know all the qualities of a thing.
An ordinary person can know only some qualities of something.

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What is Syadavad?

Human knowledge is necessarily relative and limited and so are all our
judgements are also limited. This epistemological and logical theory of the Jainas
is called 'syadvada'.

What is the relation between Anekantvada and Syadvad?

As a matter of fact, both Anekantavada and Syadvada are the two aspects of the
same teaching - realistic and relativistic pluralism.
The mataphysical side that reality has innumerable characters is
called Anekantvada, while the epistemological and logical side that we can know only
some aspects of reality is called as Shyadavada

Epistemological theory of jainism

Metaphysical theory of Jainism

Shyadavad
Anekantvada

It is theory of relative pluralism instead of extreme absolutism

What are different interpretation of Anekantvada ?

Prof. S. N. Dasgupta expresses it as relative pluralism against extreme absolutism. Dr.
Chandradhar Sharma translates it as doctrine of manyness of reality. Dr. Sathkari
Mookerjee expresses it as a doctrine of non-absolutism. This is also expressed as a theory
of conditional predictation or theory of relativity of propositions. Since the doctrine
of Anekantavada is opposed to absolutism or monism (Ekanta-vada), we would prefer a
phrase doctrine of non-absolutim to convey the meaning of Anekantavada.

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SUBSTANCE(DRAVYA)
What is Substance? What are characteristics of Substance? What
type of changes takes place in substance?

The Jainas accept the common philosophical view of substance.

Dharma and Dharmi

A distinction is made between the characters (dharma) and that which possesses
the characters (dharmi). The latter is generally called a substance (dravya).

Essential and Accidental Characteristics(Dharma) of Substace(Dharmi)

There are two kinds of characters found in every

substance: essential and accidental. Essential ones remain as long as the
substance remains (For e.g. soul has consciousness); Accidental character come
and go, success one another (Desire, volition, pleasure and pain for soul substance)
The former is known as guna (quality) while latter are known as paryaya (or modes).
Qualities or attributes (Gunas) are the permanent essence of the substance.
Modes are changing and accidental.
Thus substance is defined, as that which possesses attributes (Qualities or
gunas) as well as modes (paryayas). Guna-paryayavad dravayam.

Both Change and permanence

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The world is composed of substance of different kinds. The Jains hold

that change and permanence are both real. In so far as the essential
characters of the ultimate substances are abiding, the world is permanent, and is
so far as the accidental characters undergo modifications, the world also
changes. Change and Permanent are both real. A substance is real and reality
consists of three factors:

1. Production
2. Destruction and
3. Permanence
Substance has it unchanging essence and therefore is permanent. But it also has its
changing modes and therefore is subject origination and decay. Utpada-vyayadhrauvya-samyuktam sat Therefore all the three elements that characterize reality
are there in a substance.

Why jaina philosophy is Anekantvad?

To emphasise only one particular aspect (ekanta) to the exclusion of other

aspects would lead us to commit the fallacy of Ekantavada (To mistake any onesided and partial view as the whole truth is to commit the fallacy of Ekantavada.)
As Jainism takes into account all these partial views, it is called Anekantavada.

The Jainas hold the following views as one-sided and dogmatic

1. Buddhist view : The is nothing really permanent in the universe and that everything
changes from moment to moment (ksanikavada).
2. Non-dualistic Vedantins : change is unreal and that Reality is absolutely
unchanging (nitya vada).
According to Jainism each of them looks at one side (Ekanta) of reality one and thus commits
the fallacy of exclusive predication.

Thus, The Jainas recognize and accommodate change and permanence as

genuine and real features of existence, Change and permanence are both
real.Change is true of the substance in one respect (point of view of modes)
whereas permanence is true in another respect (point of ivew of gunas).
For instance, the soul is both permanent and changing. As a permanent substance, it
has consciousness as the essential character, while pleasure and pain are its
accidental characters.

How Jaina Refuted Buddhists Causal Theory?

Jaina rejects the Buddhist view that reality consists in causal efficiency i.e. that
an object is real if it is capable of causing an effect. The Baudha criterion is
faulty, because according to even an illusory snake must be called real as it can
cause effects like fears, flight, etc. So, causal efficiency cannot be a mark of reality.

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Can not explain memory and recognition

If everything be momentary, the soul also would be so, and then we could not explain
memory, recognition, etc.

Can not explain Liberation

Liberation would then be meaningless because ther would be no permanent soul to

be liberated.

Can not explain Law of Karma

If we accept theory of momentariness then it would be difficult to explain the law of

Karma. Mere momentary states would not even constitute any
individual series.

Perception and inference will become invalid

Neither perception nor inference reveals the existence of anything in the world in
which there is only change and no element of continuity.

What are the arguments given in favour of Anekantvada?

Arguments for Anekantavada
i.

independently real Innumerable atoms and soul

There are innumerable material atoms and innumerable individual souls which are
all separately and independently real. And each atom and each soul possesses
innumerable aspects of its own.

ii.

Daily experience
Experience of our daily life proves this fact that there are innumerable objects in
this universe.

iii.

Different opinion for same object

Regarding the same object we find different kinds of knowledge. It proves a thing
has a number of aspects. Every object possesses innumerable positive and
negative characters.

iv.

Plurality of Jivas
Plurality of Jivas also supports anekantavada.

v.

Permanence and momentary characteristics

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Reality is a unity-and-difference or difference-and-unity. Viewed from the point of
view of substance, a thing is one and permanent and real; viewed from the point
of view of modes, it is may and momentary and unreal.
vi.

Discovery of new qualities on exploration

When we perform a research, new qualities/knowledge is found in an object.
Hence object has innumerable qualities.

vii.

Definition of Sat
Definition of Sat supports Anekantavada. Here, Sat (real) is defined as that
which possesses the three characteristics of production, destruction and
permanence.

viii.

Relativity of Knowledge
Relativity of knowledge also supports anekantavada.

ix.

Different philosophical views

Presence of different philosophical views regarding the number and nature of
ultimate reality supports anekantavada.

x.

Sapta-bhangi naya
Sapta-bhangi-naya also supports it: Same object can have seven types of
judgements.

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Classification of Substance

Jaina broadly classified substance into extended and non-extended substance.

There is only one substance namely time (kal) which is devoid of extension. All other
substance posses extension. They are called by the general name astikaya because
every substance of this kind exists like a body possessing extension.
Substances possessing extension are subdivided into two kinds
namely, the living (Jiva) and the non-living (Ajiva).
The souls again classified into those that are emancipated and those that are
in bondage. The souls in bondage are again of two kinds i.e. those that are capable
of movement and those that are immobile. The immobile living substances have
the most imperfect kinds of bodies. They live in five kinds of bodies made up of earth,
water, fire, air and plants. They have only the sense of touch. The mobile living
substances have bodies of different degrees of perfection and variously posses two,
three, four or five senses. Souls like worms have two sense, namely those of touch
and taste. Those like bees posses four sense namely those of touch, taste, smell and
sight. Higher animals like beasts, birds and men have five senses namely those of
touch, taste, smell, sight and hearing.

Ajiva Dravya or Non-living Substance

Non-living substances possessing extension are dharma (motion), adharma (rest),

akasa (space) and pudgala (matter). They are all without life and
consciousness.

Dharma(motion) and Adharma(rest)

In the Jaina philosophy, the words dharma and adharma do not stand for merit
and demerit for which the Jainas have other terms, punya and papa.

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Dharma and adharma are the medium of movement and rest respectively. The
Jainas argue that just as the movement of a fish in the river would not be possible
without the medium of water, which is, therefore, a necessary condition, similarly the
movement of a soul or material thing requires some auxiliary condition without which
its motion would not be possible. The movement of the fish is, no doubt, initiated by
the fish itself. Water is not the cause of the fishs movement. Yet water is necessary
as a medium in which the fish may move. Dharma is likewise the medium of
movement, though not its cause. It cannot make the non-moving objects move. It
can only help the motion of moving objects. Hence Dharma is the principle of motion.
Adharma is the principle of rest. It serves as a medium of rest, like the shade
of a tree helping the wayfarer to stop for rest or earth supporting things that rest on
it. Without adharma, objects would be always moving.
Dharma and adharma are both eternal, passive, formless and
imperceptible. They are inferred as the conditions which help motion and rest
respectively.
Space gives room to subsist, dharma makes it possible for things to move or be
moved, and adharma to rest.

Space (akasha)
Different interpretation of Akasha

The word akasha has been used in the Nyaya-Vaisesika, Samkhya, Vedanta and
Mimamsa philosophies in the sense of ether, which is one of the five elements.
But the Jainas use it in the sense of space.

Accommodate extended substance

The function of space is to give accommodiation to all extended

substance. Space is one, infinite, eternal (nitya), formless (amurta), giving
accommodation to living beings, matter etc.

Inferred

Space is imperceptible. It is, however, inferred from that extended substances

can exist in some place only. Space is what accommodates them. It is the
necessary condition of their existence.

Locus of Extension

Space, of course, does not make things extended. Things are extended by their very
nature. But these extended substances require a locus in which they can exist.
Space is the locus of extension, and not identical with it, as has been held by the
western philosopher Descartes.

Lokakash and Alokakash

Space has been divided into (1) the part occupied by the occupied by the world of
things and living beings, (lokakasa), and (2) the space beyond it, (Alokakasa).,
which is absolutely void and empty, and abyss of nothing.

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Matter or Pudgal :
What does it mean in Jaina philosophy?

Matter in Jaina Philosophy is called Pudgala, which etymologically means that

which is liable to integration and disintegration (purayanti galanti cha).
This world is used in Buddhism in the sense of a soul, while in Jainism it is used
for matter. Material substances can combine together to form larger and larger
wholes and can also break up into smaller and smaller parts.

Matter, Anu and its compound

The smallest parts of matter, which cannot be further divided, being partless, are
called atoms (anu). Two or more such atoms may combine together to form
compounds (sanghata or skandha). Our bodies and the objects of nature are such
compounds of material atoms. Mind (manas), speech and breath are also the
products of matter.

What are the Qualities of matter ?

A material substance (Pudgala) possesses the four qualities of touch, smell and
colour. These qualities are possessed by atoms and also by their products, the
compounds. Sound is not an original quality like these four , as most other Indian
philosophers hold. The Jaina points out that sound along with light, heat, shadow,
darkness, union, disunion, fineness, grossness, shape is produced later by the
accidental modifications of matter.
Like the ancient Greek atomists Democritus and Leucippus and unlike the NyayaVaisesika, the jainas do not maintain qualitative difference in the
atoms. According to the Jainas, matter in its subtle from constitutes karma
which infiltrates into the souls and binds them to samsara.

Time

Time of Kala is the only non-extended (Anastikaya) substance. Time

is anastikaya because it does not extend in space. Time is one and indivisible
substance. It is infinite. It is not perceived, but inferred.
It is the necessary condition of duration, change, motion, newness and
oldness.

Real time and Empirical time

It has also a been distinguished between real time, (paramarthik kala) and empirical
time (vyavaharik kala).
The real time makes continuity or duration possible and is infinite, one and
indivisible. The empirical time can be divided into moments, hours, days, and make
other changes except duration possible.

Jiva (Soul or Spirit)

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The Jainism defines Jiva as extended conscious substance. Its idea of Jiva is
generally the same as the Atman or the Purusa in other Indian Philosophical
schools.

Many ness

Like the monads of Leibnitz, the Jivas of Jainism are many, qualitatively alike and
only quantitatively different.

Degree of Consciousness

Consciousness is regarded as the necessary quality of the Jiva (Soul). Every soul
from the lowest to the highest possesses consciousness.
The degrees of consciousness may vary according to the obstacles of karma.
The lowest souls which inhabit material atoms appear to be lifeless and
unconscious, but in fact life and consciousness are present in them though in
a dormant form.
Purest consciousness is found in the emancipated souls where there is no shred
of Karma. All souls are really alike. The degrees of consciousness are merely due to
the karma-obstacles. The soul in its intrinsic nature possesses Infinite Faith, Infinite
Knowledge, Infinite Bliss and Infinite Power. In the case of the bound souls these
characteristics are obscured by karma.
A jiva is a real knower, a real agent and a real experiment. It is included in the
Astikaya Dravyas because its constituents.

Soul
What are the characteristics of Soul according to Jaina philosophers?
extension in space like light

Soul Possess extension in space. But it does not extend in space like matter. It is
like the light. Just as the light fills the space where it is burning and just as many
light may remain in the same place without coming into conflict with one
another, similarly the souls fills the space and souls may remain together
without any conflict.

Formless but Takes form of Body

Though itself formless, it takes the form of the body which it illuminates. The
soul of an ant is as big as the body of it and the soul of an elephant is as big as the
elephant itself.

Knowledge is its essence

Knowledge is not a property of the soul; it is its very essence. Every soul, therefore,
can directly and immediately know everything if it is not obstructed by
matter. Freedom from matter means omniscience and emancipation.

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What are the Proofs of the Existence of Jiva or Soul given by Jaina Philosophers ?
The Jainism presents proofs of the existence of soul (Jiva) of two kinds (1) Direct Proof and (2)
indirect Proof.
Direct Proof of Soul
By Attributes of Soul

When we see attributes or qualities of the soul, we directly realize the existence of
soul. The experience of different attributes like happiness, sorrow, memory,
thought, doubts, knowledge etc. leads to the direct realization of soul, the
possessor of these attributes.

Indirect Proof

The indirect proofs of the existence of soul have been presented as follows:

1. We can move our body at our will. This shows that there must be a mover, the soul.
2. Eyes, ears, etc. are the sense-organs which are the various instruments of knowledge. But
without a coordinator knowledge cannot be attained through these sense-organs. So soul
must be there as a coordinator.
3. For the production of inanimate objects like cloth, table, jar, etc. an efficient cause is
required in addition to the material cause. Without this efficient cause even the body
cannot come into existence. This efficient cause is soul.

What are the type of Jivas according to jainas ?

Brodly speaking, Jainism, divides Jiva into two kinds1. Those who are librated or emancipated (Mukta)
2. Those who are bound (Badha)

The souls in bondage are again of two kinds i.e. those that are capable of
movement and those that are immobile. The immobile living substances have the
most imperfect kinds of bodies.
They live in five kinds of bodies made up of earth, water, fire, air and plants. They
have only the sense of touch. The mobile souls (Jivas) are again classified as those
who have two senses (e.g. worms), three senses e.g. ants), four senses (e.g. wasps,
bees etc.) and five senses (e.g. higher animals and men).

Syadvada and Sapta-Bhangi-Naya

What is Shyadvad?

Syadvada is an important aspect of Jaina theory of judgement in relation to the Jaina

theory of Reality.
The epistemological view of Jainism that we can know only some aspects of
reality and so all our judgments are necessarily relative, is known as
Syadvada.

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Syat or Relatively Speaking or Viewed from a particular point of view must

precede all our judgments. Absolute affirmation and absolute negation both
are wrong.
Though the infinite character of reality disallows absolute predication, its dynamic
nature can consist only with relative or conditional predication. This doctrine of
relative and conditional predication is called Syadvada.

How it is different from probability and agnosticism?

The word syad literally means probable, perhaps or may be and syadvada is
translated as the theory of probability or the doctrine of the may-be.
But probability and may be suggest skepticism and Jainism is not skepticism.
Again, the word Syat is translated as somehow or perhaps. But this too smacks of
agnosticism and Jainism, again, is not agnosticism.
The word syat is used here in the sense of the relative and the correct translation
of Syadvada is the theory of Relativity of knowledge. Reality has infinite aspects
which are all relative and we can know only some of these aspects. All our
judgements, therefore, are necessarily relative, conditional and limited.

Why Syatvad is not self contradictory?

So, Sayadvada does not deny the possibility of predication, though it disallows
absolute or categorical predication.
This is not a self contradictory position because the very nature of reality is
indeterminate and infinitely complex and because affirmation and negation both
are not made from the same standpoint.Viewed from the point of view of substance,
it is real, universal, permanent and one; viewed from the point of view of modes, it is
mere particular, momentary and many.

Analogy of elephant and six blind men

The Jainas cite the old story of the six blind men and the elephant. The blind
men put their hands on the different parts of the elephant and each tried to
describe the whole animal from the part touched by him. Thus the person
touching the leg said the elephant was like a pillar; the holder of the trunk said it was
like a python; the feeler of the tail said it was like a rope etc.
They all had different views, quarreled among themselves. All the six quarreled
among themselves, each one asserting that his description alone was correct. But
he who can see the whole elephant can easily know that each blined man feels only
a part of the elephant which he mistakes to be the whole animal.
Almost all philosophical, ideological and religious differences and disputes are mainly
due to mistaking a partial truth for the whole truth. Our judgments represent
different aspects of the many-sided reality and can claim only partial truth.
This view makes Jainis catholic, broadminded and tolerant. It teaches respect
for others points of view.

Analogy of table
Everything exists from the point of view of its own substance, space, time and form and not from
the point of view of others substance, space, time and form. When we say This table exists we
cannot mean that this table exists absolutely and unconditionally. Our knowledge of the table is

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necessarily relative. The table exists in itself as an absolute real and infinitely complex reality;
only our knowledge of it is relative.
Therefore, the Jaina logic says that on perceiving a table existing in a room at a particular time,
we should not assert unconditionally, The table exists, but should rather say, Syat, the table
exists, that means the judgement is true only with regard to conditions of space, time,
quality etc, under which the table exists.

How we can know an object? What form of statements are valid

statements?
According to Jain we can know an object in three ways through:
1. Durniti or bad judgement : It is taking a partial truth for the whole and the absolute
truth.
2. Naya or judgement: It is only statement of a relative truth without calling it either
absolute or relative.
3. Pramana or valid judgement: It is a statement of a partial truth knowing that, it is only
partial and relative and possibility that it can be interpreted-differently from different points
of view. Jain viewed Syat is the symbol of truth. So every nyaya in order to become
pramana must be qualified by syat.
It is relative and successive knowledge. It removes all contradictions among different point
of view. This theory of Jainas has come to be known as Syadvada the view that every
ordinary judgement holds good only of the particular aspect of the object judged and of
the point of view from which the judgement is passed.

Sapta-Bhangi-Naya (Seven forms of judgement)

What is Sapta-Bhangi Naya?

Sapta-bhangi-naya means dialectic of the seven steps or the theory of sevenfold judgement.
Ordinarily, logic distinguishes two kinds of judgments Affirmative and Negative.
The Jaina logic distinguishes seven forms of judgement including these two. It
holds that there are seven different ways to speak of a thing or its
attributes, according to this point of view.To sum up, Jaina logic recognizes the
following seven kinds of conditional judgement, each of which, being relative is
preceded by the word syad. This is syadvada or Sapta-bhangi-naya.

What are the seven fold Judgements?

The seven forms of judgements are as follows.

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1. Syat asti: Relatively, a thing is real: From the point of view of its own substance, place,
time and nature, a thing exists. For example, an affirmative judgements about a jug.
Somehow the jug is in the room at a particular place and a particular time and as jug
of a particular description. The general form of all affirmative judgements can then be
symbolically respresented as Relatively, a thing is real.
2. Syat-nasti: Relatively, a thing is unreal: From the point of view of substance, place, time
and nature, a thing does not exist as other things. The negative judgements about an
object would be like somehow the jar is not outside the room, meaning that the jar of
that particular kind, at that particular time etc. is not outside. The general form of all
negative judgements is Relatively, a thing is unreal.
3. Syat asti ca, nasti ca: Relatively, a thing is both real and unreal: The jar exists as its
own substance in its own place at a particular time with its own nature. It does not
exist as another substance in another place at another time with another quality.
The general form of this judgement would therefore,e be Relatively, a thing is both real
and unreal.
4. Syat avaktavyam: Relatively, a thing is indescribable: A jar is black when raw, and red
when it is baked. But If we are asked, what is the real colour of the jar under all conditions,
the only honest reply would be that the jar cannot be described. The general form of this
judgement would therefore, Relatively, a thing is indescribable.
5. Syat asti ca, avaktavyam ca: Relatively, a thing is real and is indescribable: When a
predicate is affirmed of a thing with reference to its own substance, place, time and nature
and a predicate is affirmed of it as described above and denied of other things as different
substances in other places and times and with different natures simultaneously, we have
affirmation and indescribability. By combining the first and the fourth successively. We get
this form of judgement i.e. Relatively, a thing is real and is indescribable.
6. Syat nasti ca avaktavyam ca : Relatively, a thing is unreal and is indescribable: When
a predicate is denied of oth substances in other places at other times and with different
natures, and a predicate is simultaneously affirmed of a thing and denied of other things,
we have negation and indescribability. By combined the second and fourth standpoint
successively. We have this judgement form i.e. Relatively, a thing is unreal and is
indescribable.
7. Syat asti ca nasti ca avyktavyam ca : Relatively, a thing is real, unreal and
indescribable: When a predicate is affirmed of a thing as its own substance in its own
place at its own time and with its own nature, and it is denied of other substances in other
places, at other times and with other natures, and affirmation and denial are made
simultaneously, We have affirmation, negation and indescribability. By combining the third
with the fourth point of view successively we get this form of judgement i.e. Relatively, a
thing is real, unreal and indescribable too.
8. Though, there are innumerable aspects of everything, the forms of judgement would be
only seven, neither more nor less.

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What are arguments given by Jains in support of Syadvad?

Justification for Syadvad

To make our ideas and concepts errorless and authentic (also judgements).
It promotes social, religious tolerance, harmony, etc. and To solve religious
disputes and other problems.
Syadvad provides a middle path between Buddhas theory of momentariness and
Shankaras theory of eternity. In Jainism, both are accepted as real.
Opens a liberal path.
It supports religious pluralism. In one sense multi-culturalism.

How other philosophical systems Criticised Syadvad?

Self Contradictory

The Buddhists and Vedantins have criticized Syadvada as a self-contradictory

doctrine. They take the word Syat in the popular sense of
probability. According to them contradictory attributes like existence and nonexistence, unity and plurality, permanence and momentariness, cannot remain at the
same time and in the same thing. Like light and darkness they cannot remain
together.

Refutation of this criticism

However, the above criticism is not appropriate. Jainism never says that
contradictory attributes belong to the same thing at the same time and in the
same sense. Anekantvada asserts that : real has infinite attributes because it is an
identity and difference and that though from the stand point of substance it is a unity,
permanent and real, yet from the stand point of modes it is a phurality, changing and
unreal. A thing is regarded as real from the view point of its own matter, form space
and time; and it is regarded as unreal, not point the same stand point, but from the
view point out of others matter. There is no room for contradictions here.

Probability will make theory itself probable

Another charge leveled by Vedantins: Theory cannot be sustained by mere

probability. If everything is probable, then Syadvada by its own assertion,
becomes only probable.

Refutation of this Criticism

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The Jainas would retort that Syadvada does not mean the theory of probability, that
it is not self-condemned skepticism, but it means the theory of relativity of
knowledge. All judlgements are relative and conditional.

Relativity cannot sustain without absolute

Objection of Shankarcharya: The theory of relativity cannot be logically sustained

without the hypothesis of an absolute. If all truths are partial, then Syadvada
itself is only partially true and therefore partially false. Relativity itself is related
to the absolute and presupposes its existence. The fact that all our judgements are
relative requires us to presuppose an Absolute in which all the relatives fall and
through which they are manifested.

Sapta-bhangi-naya are redundant

When we examine the seven steps in the Syadvada, we find the last three are
superfluous and redundant. They are mere combinations of the fourth with the
first, second and third respectively.
Hence only the first four steps are real. These, moreover are not invented by the
Jainas. They are borrowed from the famous Chatuskoti or the four categories of
thought accepted by Buddhism and Vedanta.

Scattered judgements

Syadvada gives us only seven scattered forms of judgements and makes no

attempts to synthesize them. They cannot be woven into a philosophical garland in
the absence of the Absolute, which alone can act as a thread.The relatives are
bound together in the Absolute. It is the Absolute which gives life, meaning and
significance to the relatives. It you thro away the Absolute, you cannot have the
relatives.
Syadvada itself becomes relative and partial. The Jainas do not give us a real
identity in difference. What they give us is merely identity plus difference. But reality
is not a mathematical sum total of partial view points. The Absolute is not all the
relatives put together. The Jainas forget that organic synthesis and not
arithmetical addition is the secret of reality.

Bondage and Liberation

The most significant aspect of Jaina philosophy is its ethics. To liberate Jiva
from bondage is the final aim of Jaina Philosophy.

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Why there is bondage of the soul?

The bondage of the soul according to Jainism is due to its association with karmamatter (karma-pudgala). Liberation therefore consists in the complete
dissociation of the soul from karma-matter.

What does mean by Karma n Jaina Philosophy? What are the types
of karma?

In contrast to the other systems of Indian Philosophy, Jainism maintains that Karma
is not immaterial but constituted of fine and subtle particles of matter.
According to Jainism, Karma is the link, which unties the soul to the body.
The particular form which a jiva assumes and the kind of body it inhabits
are determined by the jivas karma in its past existence.

Type of Karma

The Jaina speaks about many karmas and names them in accordance with the
effect they produce.
For example, gotra-karma, is the karma that determines the family into which one is
born;
ayuska karma, is the karma that determines the length of life, and so on.
Similarly, there are karmas, which veil knowledge (jnanavaraniya karma), which veil
faith (darsanavaraniya karma), those which produce delusion (mohaniya karma),
those which produce emotions of pleasure and pain (vedaniya karma) and so on.

What is true nature of Jiva? and Why jiva

became contaminated and finite?

The jiva in its pure and intrinsic nature possesses ananta catustaya-ananta
darsana (infinite faith), ananta jnana (infinite knowledge), ananta ananda (infinite
bliss), and ananta virya (infinite power). But on account of its association with
matter, jiva becomes contaiminated and finite.

Why association with matter?

The passions and cravings of the soul lead to the association of the soul with
matter. These passions and cravings ultimately spring from our ignorance.

Kasaya

The passions causing bondage are anger (Krodha), greed [Lobha], pride [Mana]
and delusion [Maya]. These are called Kasaya or sticky substance because matter
particles stick to the soul due to the presence of these passions. They attract
the flow of Karmika matter towards the soul.

Karma Pudgals

Since the nature and number of material particles attracted by the soul depend
on its Karma, so these particles are called karma-matter (karma-pudgala).

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Ashrva and Bandha

The flow of Karma matter towards the soul is called Asrava (influx of Karma).
The state when these particles actually infiltrate into the soul and bind it,
is called Bandha (bondage).
Jaina talks about two kinds of bondage :

o
o

(a) Ideal bondage (bhava-bandha). The ideal bondage [bhava-bandha] of

the soul takes place as soon as it has bad disposition and
(b)the material bondage [dravya-bandha] takes place when there is actual
influx of Karma into the soul. In bondage, the karmic matter unites with
the soul by intimate interpenetration, just as water unites with milk or fire
unites with the red-hot iron ball. It is for this reason that we find life and
consciousness in very part of the body.
For the Jaina, the soul is not devoid of extension but is co-extensive with
the living body; there is matter as well as consciousness in every part of
the living body.

How Liberation can be achieved?

Dissociation of soul from matter

Since karma is that which binds the soul, so, the cause of liberation will be
dissociation of the soul from matter. According to Jainism, this can be attained
by stopping the influx of new matter into the soul as well as by the complete
elimination of the matter with which the soul has already mingled.
Complete dissociation is possible by stopping the influx of new matter into the
soul and by destroying the matter which has already entered their in.

Samvara and Nirjara

Stoppage of the influx of new matter into the soul is called samvara and the
destruction of matter that has already entered it is called Nirjara or wearing out.

State of Moksha or Liberation

When the last particles of Karma matter has been exhausted the partnership
between soul and matter is dissolved. The freed soul then possesses infinite
consciousness or knowledge, bliss, power and faith. This state is called
Moksha or Liberation. Here, Kevala jnana or omniscience is attained.
The liberated soul transcends samsara and goes straight to siddha-shila at the
top of the world and dwells there in eternal knowledge and bliss.

Three jewels path to achieve liberation

The Jaina teachers urge that:

right faith, right knowledge and right conduct are the three indispensable paths
to self-realization or liberation. All the three should be practiced simultaneously.
Hence these three taken together have been called three jewels [Triratna].

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Liberation is joint effort of these three.

Right faith (Samyak-darshana) : It is the attitude of respect towards truth. Right

faith is sincere belief in the essential principle of Jainism.
Right knowledge (samyak-jnana) : It is the state of detailed cognition of the real
nature of the soul and non-soul. Right knowledge is free from doubt, error and
uncertainty. For the attainment of perfect knowledge the removal of Karmas that
hinder in the way of attaining knowledge should be removed. Perfection of this
process ends in the attainment of absolute omniscience (Kevalijnana)
Right conduct (Samyak-charitra) : Right conduct is what helps the soul to get rid
of the Karmas and lead him to bondage. For the stoppage of the influx of new
Karmas and for the wearing out of the Karmas that have already entered the soul,
the aspirant must Practice extreme carefulness (samiti) in walking, speaking
etc.

1. Practice restraint (gupti) of thought, speech and bodily movements

2. Conduct of ten dharmas namely:Forgiveness, Softness, Simplicity, Truth,
Cleanliness, Self-control, penance, sacrifice, disenchantment and celibacy.
3. Meditate on the cardinal truths and thoughts regarding the self and the world.
4. Conquer, through fortitude, all pains and discomforts that arise from hunger, thirst etc
5. Attain equanimity, purity, absolute greedless ness and perfect conduct.
6. Take the five great vows (Pancha-mahavrata)
The panch-mahavrata of Jain includes.

Ahimsa or non-injury to life. It is based on the idea of potential equality of all souls.
It is not only simply not to take life but also one should not even think and speak of
taking life nor even permit, nor encourage others to take life.
Satyam or Abstinence from falsehood: It consists in not only what is true but also
what is good and pleasant.
Asteyam or Abstinence from stealing: It consists in not taking what is not given. It
is based on the idea of the sanctity of property.
Brahmacharyam or Abstinence from self indulgence: It consists in abstaining
from all forms of self indulgence external and internal, subtle and gross, mundance
and extra mundance, direct and indirect.
Aparigraha or Abstinecne from all attachment : It consists in abstaining from all
attachement of the Five senses pleasant sound, touch, colour, taste and smell.

Hence, right faith, right conduct and right knowledge all the three together form the path of
liberation which is the joint effect of these three. With the harmony of these
three liberation is attained which brings the realization of inherent potentiality and
attainment of fourfold perfection (ananta chatustaya-infinite faith, infinite knowledge,
infinite bliss and infinite power).

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