Jaina Philosophy Research Articles

Selfhood, persistence, and immortality in Jaina philosophy

AbstractThis article explores the notion of immortality in Jaina philosophy by focusing on the problem of the persistence of the self. It considers the concept of persistence within the broader context of Jaina metaphysics and its specific application to living beings. The article analyses the relationship between the immaterial self and its material body to determine which aspects of living beings can be deemed immortal or persisting beyond death. It also investigates the state of liberation as an immortal condition. Drawing from the Tattvârtha-sūtra and four of its commentaries, the article demonstrates the complexity of the Jaina treatment of the issue of the self's persistence over time and its commitment to the doctrine of non-one-sidedness. It also shows that Jaina philosophers deal with this critical philosophical problem in a way that reflects their engagement with the intellectual debates of their time.

Logical Pluralism and Paradoxical Assertions in the Philosophy of Religion

AbstractMany authors show how useful logic can be as a tool for building theories that can account for problems in the philosophy of religion, such as paradoxical assertions. As a consequence, one's philosophy of logic is crucial as well, since it determines which logics, from the set of available and constructible logics, one can use to build a theory. In this paper, we present the relatively recent debate between logical pluralism and monism because the positions in this debate determine which logic(s) can, with justification, be applied to build a theory that addresses problems in the philosophy of religion. We begin by presenting the problem of paradoxical assertions and the debate over logical pluralism that bears on the addressing paradoxical assertions. We then canvass strategies for arguing in favor of logical monism, and pluralism; ultimately, we conclude that the Western tradition has reached a stalemate on this issue. We then turn our attention to the potential for Indian religious traditions to contribute to the debate. We present the five‐step‐syllogism from Nyāya‐Hindu philosophy, the four corners of reasoning from Buddhist philosophy, and the seven‐fold theory of predication from Jaina philosophy. The upshot of our presentation is to lay the groundwork for cross‐traditional logical debate by identifying the ways in which Indian discussions of debate and dialogue relate to modern approaches to logic and the philosophy of logic.

The Conundrum of Kundakunda’s Status in the Digambara Tradition

Kundakunda’s handling of several basic ideas cannot be omitted when one deals with the following concepts in Jaina philosophy: 1. Syāt/siya, syādvāda or saptabhaṅgī. 2. Nayas, vyavahāra and niścaya nayas and nayavāda. 3. Sapta and Nava tattvas/padārtha and 4. Anekāntavāda. No doubt his dates are a major conundrum; recent research regards him to have lived around the fourth or fifth centuries (Brill’s Encyclopedia of Jainism, BEJ: Brill’s Encyclopedia of Jainism (Handbook of Oriental Studies. Section 2 South Asia), edited by Knut Jacobsen, John A. Cort, Paul Dundas and Kristi L. Wiley. Leiden | Boston: Brill, 2020., p. 853). Moreover, it has been said that Kundakunda “thread a somewhat new path on which he virtually remained a lone traveller”, evident by the fact that hardly, if any, Digambara or even Śvetāmbara scholar elaborates on his ideas, let alone crediting him for significant basic insights into Jaina philosophy. Moreover, it seems to be evident, as will be attempted to show, that some ideas appear to be taken over from Kundakunda. Together with Kundakunda’s ‘legacy’, this article will highlight several conundrums regarding the philosophical impact of several concepts in his works that fortunately have not been relegated to oblivion.

A Set of Meta-Systemetic Assumptions for Dovetailing Jaina Logic Into Jaina Metaphysics

Abstract This paper presents an integralist approach to Jaina logic. This is built around an analysis of the pivotal notion of antarvyāpti in Jaina logic. It is shown in this connection why antarvyāpti needs to be considered the ‘Core Perspective/Problem’ of Jaina logic. Next, it is shown how all the salient features of Jaina logic (as viewed from its language-oriented perspective and the epistemic perspective respectively) stand intimately related to the so-called core perspective. In the remaining sections of the paper topics like relationship of the core perspective i) to various non-standard systems of logic [DL, FL, NMR etc.,], ii) to the four pillars and to the eight MPC’s of Jaina philosophy, iii) to some bluntly unimaginative ways of looking at Jaina logic [e.g., Ducko-Rabbitism], iv) to the scheme of classification of propositions in Jaina logic, v) to the resulting conceptual economies related to methodology, and especially to a unified theory of Hetvābhāsa and, finally, vi) to a re-assessment of Frege-Husserl discord in the light of the significance of Jñānātmakatā vs Vākyātmakatā in Jaina logic, etc., have been discussed.

Development of Jaina Pramāṇaśāstra in the Commentaries of Tattvārthasūtra

Abstract In Jaina philosophy, pramāṇa is accepted as a definitive knowledge of an object and knowledge itself. There are many treatises on Jaina pramāṇa-śāstra which include epistemology and logic according to Jainism. Since Siddhasena’s Nyāyāvatra more than forty texts and commentaries are available on this subject. Five types of knowledge i.e. matijñāna (knowledge through sense organs and mind), śrutajñāna (scriptural of verbal knowledge), avadhijñāna (clairvoyance), manaḥparyayajñāna (knowing the modes of others’ minds) and kevaljñāna (knowledge of all substances and modes) as mentioned in the canonical literature are the basis of the development of Jaina pramāṇa-śāstra. Contributions of Bhaṭṭa Akalaṅka (720–780), Vidyānanda (775–840), Ananatavirya (950–990), Vādiraj (1025), Abhayadevasuri (10th century), Prabhācandra (980–1065), Vādi devasśūri (1086–1169, Hemacandra (1088–1173), Dharmabushaṇa (15th century), Yaśovijaya (18th century) are very important in the development of Jaina pramāṇa-śāstra, the Tattvārthasūtra and its commentarial literature has also a significant role in developing the Jaina pramāṇa-śāstra. This development has three aspects-conceptual, analytical and logical. The Tattvārthasūtra is the first text which established the classification of knowledge as two types of pramāṇa – pratyakṣa (perception) and parokṣa (indirect pramāṇa). An intensive discussion on Jaina epistemology or pramāṇa-śāstra is seen in the commentarial literature of the Tattvārthasūtra.

The Principle of Non-Sensuous Awareness in Jaina Philosophy

The Principle of Non-Sensuous Awareness in Jaina Philosophy

Inclusivism, Perspectivism and Pluralistic Tendencies in the History of Indian Culture

This article provides a survey of approaches and conceptual means elaborated in recent decades in the studies of pluralistic tendencies in Indian culture. The concepts of inclusivism, perspectivism, antologizing and polyphony are discussed in a close relation with the specific context in which they were introduced, as well as with the implicit presuppositions of the scholars who elaborated them. In particular, the interpretations of inclusivism introduced by Paul Hacker and Gerhard Oberhammer were inextricably intertwined with the views on Indian religions these scholars developed. The concept of perspectivism was introduced in a philosophical context, mainly with respect to Bhartṛhari’s and Jaina philosophy. Antologizing and polyphony can be characterized as a more cautious way to conceptualize pluralistic tendencies in Indian traditional discourse, because they focus on narrative strategies that enable expressing alternative views in the frames of a single text. From a historical point of view pluralistic tendencies might be stipulated by the diverse social reality in Ancient India where heterogeneous cultural phenomena coexisted in a process of mutual reinterpretation and adaptation. Another possible presupposition of perspectivism could be the cyclic concept of time that was predominant in Indian traditional discourse. In Indian intellectual systems pluralistic practices were usually legitimized with the view that there are different levels of truth. Though instances of inclusivism can be discovered in the cultures of different regions, it was in India that inclusivism became a dominant trend in the cultural history.

SYĀT ASTI NĀSTI AND GLUTTY

According to Jainism teachings, knowledge is the essential quality of each individual soul. Jain epistemology thus becomes vital in Jain philosophy. There are different prevailing views in Jainism and Jaina Philosophy regarding the epistemology, perception, intelligence, standpoints, Nayas and viewpoints. The main characteristics of epistemology in Jainism religion can be identified Jainism knowledge is of five kinds as Mati, Sruthi, Avadhi, Mahaparyaya and Kevala. The first two kinds of knowledge are regarded as indirect knowledge and remaining three as direct knowledge. The essential nature of jiva is consciousness which is made up both perception and discerning knowledge

Relevance of Moral Principles in Jaina Philosophy: In Present Situation

The Moral principles of Jaina Philosophy indicate that this philosophy represents the practical application of an ideal life. The systematic moral discipline laid down by Jaina Philosophy lights up one person from the common level and makes him enabled of knowing and practicing truth through a highly moral and spiritual course of conduct. Jainism is said to be based on the three basic principles known as ‘Ratnatraye’ or the three Gems ( right belief, right knowledge and right conduct). Jainism is a system that has taken up the path of non-violence for ages and is still applying this ideal to mankind’s practical life in the contemporary age. It lays emphasis on the practice of the principles of non-violence in every individual from which it is evident that its ultimate goal is the well – being of mankind and social improvement. In this paper, an attempt is made to analyse how the ethical principles of Jaina Philosophy is relevant to present time situation in maintaining peace and harmony in the society. There is no denying the fact India is a Lord of spiritualism. The Upnishada, the Gita, the Bhudhist Tripitakas and the Jaina Agams – all these regard spiritual realization as the highest object of human life. In these works, ethical utterances are intertwined with spiritual expressions. Ethical knowledge is the base of humanity. It is the root of human value. Today, when the mind set of people has been polluted of illegal activities, the question– what is morality is surprisingly found to be forgotten by the society. The human race has remarkably become crooked, engulfed in unlawful deeds like injustice, enmity, malice etc. Here comes the relevance of the discussion on ethical knowledge most befittingly during this time in the world. The endless treasure of vast knowledge that had once been designed by the ancient Indian monks, enlightened with the incessant worship of wisdom, is considered an invaluable asset in the field of world ethical knowledge through the ages. Through this paper a modest effort is being made to have an insight towards the ethical lessons prescribed in Jaina Philosophy.

Classical Indian Philosophy: A History of Philosophy Without Any Gaps by Peter Adamson and Jonardon Ganeri

Reviewed by: Classical Indian Philosophy: A History of Philosophy Without Any Gaps by Peter Adamson and Jonardon Ganeri Joerg Tuske (bio) Classical Indian Philosophy: A History of Philosophy Without Any Gaps. Volume 5. By Peter Adamson and Jonardon Ganeri. Oxford: Oxford University Press, 2020. Pp. xxiv + 397. Hardcover $32.95, ISBN 978-0-19-885176-9. "I cannot recommend this book highly enough!" Is this statement true or have I succeeded in lavishing enough praise on this book by writing this statement, making this statement in fact false? This is one way in which Adamson and Ganeri explain the view of the Buddhist philosopher Nāgārjuna that everything is empty. (However, humble as they are, they use the movies of Buster Keaton instead of their own book as an example.) Nāgārjuna has to defend himself against the objection that if everything is "empty" then this surely also applies to his own view. He famously argues that he does not have a thesis and provides the "silence" analogy, which I want to illustrate using my own example: if there is too much off-topic chatter in class and I want students to be quiet and pay attention I could shout "silence!" in order to create silence but of course my act of shouting itself is the opposite of silence. Nevertheless, it can bring about silence and Nāgārjuna claims that his view that everything is empty could be an instrument to make "Brahmanical (and other) dogmatists" aware of this. In Classical Indian Philosophy, the fifth volume of transcripts from the excellent podcast History of Philosophy Without Any Gaps, and the first to discuss philosophers with no direct connection to ancient Greece, Peter Adamson has teamed up with Jonardon Ganeri to provide a comprehensive, fascinating, and fun account of the history of philosophy on the Indian sub-continent up until the Buddhist philosopher Dignāga (c. 480–540 CE) with many glimpses of philosophical developments beyond Dignāga's time. (Listeners of the podcast series might know that Adamson is also collaborating with Chike Jeffers on a podcast series on Africana Philosophy, which I hope will eventually appear in book form as well.) Classical Indian Philosophy is divided into four parts: in the first part ("Origins") the authors provide an introduction to philosophy in India and then discuss the background to any philosophical activity in India, namely the Vedas, the Upaniṣads, the Mahābhārata (including a chapter on the Bhagavad-gītā) and the Buddha's teachings. The second part, entitled "The age of the sūtra," [End Page 1] gives a thorough overview of what is often called "the six orthodox schools" (Sāṃkhya, Yoga, Mīmāṃsā, Vedānta, Nyāya, Vaiśeṣika). Part three adds Buddhist and Jaina philosophy while part four ("Beyond ancient India") introduces miscellaneous topics, such as "The aesthetics of Rasa," "Tantra," two chapters on the (possible) influence of Indian philosophy on Greek, Islamic and later European thought, as well as a brief glimpse of philosophy after Dignāga. While my rendering of the outline of the book seems as if it could apply to any number of histories of Indian philosophy, there are several points that make this book stand out. Listeners of the podcast already know that the authors are not afraid to resort to the occasional pun in order to get a point across and I am happy to say that all of them (as far as I can tell) made it into the book version. With that in mind, I want to offer the cliché that Classical Indian Philosophy is a tour de force but what makes it stand out from traditional histories is that there is nothing forced about it. This is partly due to the fact that this book (as the previous volumes) is written as a series of podcasts. This makes for a much more engaging style than is found in standard accounts of the history of philosophy (Indian, European, or otherwise). Listeners of the first four seasons of the podcast or readers of the first volumes will be familiar with Adamson's frequent references to giraffes as contents of our beliefs...

The Concept of Manas in Jaina Philosophy

The first time Umāsvāti uses the word manas in his Tattvārtha-sūtra (TAS), the standard work for matters concerning Jaina philosophy, is when he lists the means of knowledge: mati, śruta, avadhi, manaḥ-paryāya and kevala (TAS 1, 9). These are the pramāṇas (TAS 1, 10). In TAS 1, 14 mati or sense perception is said to be caused by indriya and aninindriya; Pūjyapāda’s commentary says that anindriya, antaḥ-karaṇa and manas are synonyms. This obviously raises questions about the specific role and function of the manas/anindriya in mati, manaḥ-paryāya and śruta, and how these retain their exclusivity without reducing the function of any of them to another means of cognition. In the Sāṅkhya system manas is seen as both an organ of cognition (buddhīndriya) and an organ of action (karmendriya, SK 27). It is interesting for a better understanding of the role of manas in Jaina thought to compare some aspects of it with the Sāṅkhya system.

Like a Castor Seed: Jaina Philosophers on the Nature of Liberation

Abstract This article examines the nature of the spatial transition of liberated jīvas, a special episode in the life of jīvas that according to Jaina philosophy takes place between the destruction of all karman that binds them to saṃsāra on the one hand and their dwelling in the space of liberated beings on the other. As the place of karmically bound jīvas that are capable of attaining liberation is located far below the space of liberated beings, the disembodied liberated jīvas must travel upwards to reach it. Focused on Umāsvāti’s Tattvārtha-sūtra with four commentaries, the article describes and analyses the discussions and issues that developed around the doctrine of the jīva’s final journey.

Social-Differentiation and Self-Differentiation: The Jaina Concept of the Individual and Sociological Individualisation-Paradigms

While ‘individuality’ is regarded as a cultural construct, this article argues that its trans-cultural investigation has hardly begun, both empirically and theoretically. Comparative work to date has been confined to euro-centric approaches. South Asian models of the individual, though amongst the earliest on record, have not been taken seriously as credible alternatives to European models, other than under the label of ‘ethnosociology’. The present article seeks to redress the balance, by offering a sociological reconstruction of the classical concept of the individual in Jaina philosophy and of its social implications. It argues that previously opaque aspects of the dualistic conception of individuality of the Jainas can be freshly understood, and analysed, with the help of the sociological concepts of G. Simmel and N. Luhmann, which in turn are interpreted as variations of broader transcultural themes.

Social-Differentiation and Self-Differentiation: The Jaina Concept of the Individual and Sociological Individualisation-Paradigms

While ‘individuality’ is regarded as a cultural construct, this article argues that its trans-cultural investigation has hardly begun, both empirically and theoretically. Comparative work to date has been confined to euro-centric approaches. South Asian models of the individual, though amongst the earliest on record, have not been taken seriously as credible alternatives to European models, other than under the label of ‘ethnosociology’. The present article seeks to redress the balance, by offering a sociological reconstruction of the classical concept of the individual in Jaina philosophy and of its social implications. It argues that previously opaque aspects of the dualistic conception of individuality of the Jainas can be freshly understood, and analysed, with the help of the sociological concepts of G. Simmel and N. Luhmann, which in turn are interpreted as variations of broader transcultural themes.

Two Senses of Indian Theory of Polemics

The article identifies two senses of the theory of controversy developed in the traditional Indian culture - logical and religious-philosophical (metaphysical). The researchers didn’t ever rise the problem of their differentiation because Indian philosophers did it by default, and for the Western reader of their texts two consequences of the division - the use of logic for destruction of logic (as it was in the Madhyāmaka school), or fixation of rules for virtually endless justification procedure (as it was in Jaina dialectic) - look like absurdity. However, in India, the need of discursive thinking was recognized, but the ability of thinking was never treated as absolute, and rational methods were used for the formation of convictions in the truth of metaphysical super-rational theses. Two named meanings are discernible in such works as the Buddhist canonical text “Kathāvatthu” and as Jaina canonical text “Stānāṅga-sūtra”. The conjunction of the two senses of the controversy determined the lack of ideal of objective truth in Indian logic, and that conjunction became the premise of two Jaina dialectical concepts: syād-vāda and naya-vāda, which are the complements to ontological Jaina concept of anekānta-vāda. Not accidentally Umāsvāti, Kundakunda - the founders of Jaina philosophy - paid attention to the naya-vāda. The author analyses the logical structure of discussion from “Kathāvatthu”, where the reality of the empirical subject (ātman) is argued, and the contradictions in the teachings of the opponents of the substantiality of the soul (ātman) are showing.

Philosophy of Space-Time in Early Jaina Thought

The aim of this article is to bring to light the determining role played by quantification for early Jain monastic intellectuals. Jaina philosophy of space-time attempts to fix in a finely elaborated numerical structure the model of the Universe and the whole system of reality. In discussions about the sophisticated mathematical practices characterizing Jaina sources, the achievements realized by highly elaborate formulae have been variously emphasized. An aspect that has been thus far disregarded by historiography is the reasoning behind mathematical modes of enquiry. Therefore, there is a need to investigate the relationship between the way Jaina thinkers expounded philosophical issues and the use of quantifying procedures. Everything imaginable that could be quantified was computed: the numbers of individuals among different kinds of beings in the various regions of the three worlds, the extent of their lifespans, the volumes of space occupied by living beings of various shapes, and other matters. I shall argue that in Jainism, mathematics is a fundamental expedient of philosophical enquiry. Textual evidence from religious-philosophical works will be presented to demonstrate that, for Jainas, quantification responds to a‘quest for order’: the intellectual and spiritual ambition to recognize in nature structured and predictable patterns.

The fate of misguided souls: Kundakunda’s and Amrtachandra-Sūri’s pespective

The article is aimed at juxtaposition of two Jaina thinkers’ concepts related to the status of living beings mired with delusion, i.e. Kundakunda’s (2nd c. CE) and Amṛtachandra-sūri’s (10th c. CE) perspective according to Samaya-sāra of the former and Puruṣârtha-siddhy-upāya of the latter. According to the Jaina philosophy an individual soul (jīva) attains respective stages of spiritual development traversing the whole scope spread between mithyātva (“falsity”) and samyaktva (“perfection”) tiers. Each state is strictly connected with the level of immersion in saṃsāra. These levels of spiritual development are a result of deluding karmas (mohanīya karma). The factor joining a cycle of births and concrete living entity is a karmic matter of subtle conformation glueing itself and cohering to a being. The article is focused on presenting types of delusion and its causing factors on the basis of two temporarily distant but contentwise compatibile works.

Sacred Matter: Reflections on the Relationship of Karmic and Natural Causality in Jaina Philosophy

The article examines a fundamental problem in classical Jaina philosophy, namely, the ontological status of dead matter in the hylozoistic and at the same time dualistic Jaina worldview. This question is of particular interest in view of the widespread contemporary Jaina practice of venerating bone relics and stūpas of prominent saints. The main argument proposed in this article is, that, from a classical doctrinal point of view, bone relics of renowned ascetics are valuable for Jainas, if at all, because of their unique physical attributes, rather than the presumed presence of the deceased in the remains as posited in much of the extant literature on relic worship across cultures. The specific focus of the article are Jaina and non-Jaina explanations of the qualities of special matter in terms of karmic and natural processes of transformation.

Leadership Insights from Jaina text Saman Suttam

Leadership plays a leading role in the success story of any organization. Without leadership an organization may end up in confusion of people and other resources. Failures or lack of leadership can be found near the root of all problems. To be an effective manager, one must have some specific leadership qualities. It is necessary today for managers to understand the insights given in ancient shastras about leadership, as managers are the leaders of the nation. It is their job to manage things. As we are searching for effective leadership in organizations, we can get insights from the Jain scriptures. One of the most important works of Jaina philosophy is the Saman Suttam. It is an orderly and brief compilation of the essential principles of the Jaina philosophy. It offers many insights for new age managers. The values or traits which emerge from the Jaina text can be considered as the real learning for all type of leaders. These serve as fundamental guidelines which could help managers evolve their leadership styles. This type of leadership will help creating a society where the ruinous struggle for power is renounced; where calm and peace prevail from conquest and defeat.

Jaina Logic: A Contemporary Perspective

Jaina philosophy provides a very distinctive account of logic, based on the theory of ‘sevenfold predication’. This paper provides a modern formalisation of the logic, using the techniques of many-valued and modal logic. The formalisation is applied, in turn, to some of the more problematic aspects of Jaina philosophy, especially its relativism.