Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Sign In  |  Sign up
Your Cart (0)
Best Deals
Share our website with your friends.
Email this page to a friend
Books > History > Jainism > Encyclopedia of Indian Philosophies: Jain Philosophy (Part Three) Vol-XVII
Subscribe to our newsletter and discounts
Encyclopedia of Indian Philosophies: Jain Philosophy (Part Three) Vol-XVII
Pages from the book
Encyclopedia of Indian Philosophies: Jain Philosophy (Part Three) Vol-XVII
Look Inside the Book
Description
About the Book

Volume Seventeen concludes the series of the Encyclopedia dealing with jain philosophy (Volumes 10, 14 and 17) bringing its development to the present day. In his Introduction, Piotr Balcerowicz provides a formalized classification of the basics of the Jain theory of seven-fold modal description (saptabhangi or syadvada), which, as he explains. "gives a complete account of all perspectives relevant in the verbal description of a thing."

 

About the Author

Pioter Balcerowicz, of no nationality (which he emphasises), Professor of Philosophy and Indian Studies, currently based in Warsaw, Poland, specialize in the Indian philosophical tradition, with emphasis on epistemological thought and Jainism. He teaches Indian philosophy and Indian religion, as well as intercultural relations, conflict re-solution and contemporary history of South Asia, Central Asia and the Middle East. He has published extensively on Indian philosophy and religion, especially Jainism, but also on the Middle East and Central Asia and Afghanistan. Since 2002, with his NGO 'Education for Peace', he has been involved in various development co-operation projects in Afghanistan, Pakistan, Burma/Myanmar and Africa.

Karl H. Potter is Professor of philosophy and South Asian Studies at the University of Washington in Seattle, and is the General Editor of the Encyclopedia of Indian Philosophies. Series containing 28 volumes.

 

Introduction

A contribution of Jainism to Indian philosophy which seems most stimulating, inspiring, debated and controversial, one which provoked the most opposition from other systems of India, is beyond doubt the doctrine of multiplexity of reality (anekantavada). Indisputably it is also the most interesting Jaina contribution to Indian philosophy. The doctrine involved both a very particular realist' ontology as well as a corresponding epistemology that was structured in such a way as to most aptly handle certain ontological presuppositions.

The Jaina ontology entailed by the doctrine of multiplexity of reality (anekantavada) viewed the world structure as consisting of four interrelated aspects: substance (dravya), quality (guna), mode (paryaya) and ineffable, transient occurrence (vivarta, vartana, often overlooked in both Jaina expositions of the theory and in analyses carried out by modem researchers). However, the point to emphasise is that things, especially when conceived as substances, were believed to preserve their identity and in this aspect they were immutable and permanent. At the same time, however, when conceived as modes, they appeared to change and transform continuously. This seemed to have led to contradictions in ontology. Besides, in order to explain the process of change, Jaina ontology also distinguished three modes of existence that actually co-existed: origination (utpada, udaya), continued existence (sthiti, dhrauvya) and cessation, or disintegration (bhanga, vyaya, apavarga). These four closely corresponded to the Buddhist Sarvastivada's and Abhidhama's four (or three) conditioned factors, known as 'markers' (samskrtalaksana) - origination (utpada), continuity (sthiti), deterioration (jara, vyaya) and extinction (bhanga, nirodha) - or second-order elementary constituents of reality (dharma) that were believed to attach themselves to every other first-order elementary constituent of reality 'marked' (laksya) by them and thereby determined in its momentary existence (ksanika).

The emphasis (which gradually became more pronounced after the second and third centuries CE) of Jaina ontology on both permanence and imperishability of substances, worked out against the Buddhist theories of momentariness (Ksanikavada) and insubstantiality (nairatmya, nihsvabhavata), as well as constant mutability and change of substances in form and occurrence, developed in contrast to the theory of the immutable substance of the Vaisesika, seemed to lead to a contradiction: how to reconcile the idea of a permanent substance with its incessant mutability? Both the dual nature of things and a solution of the paradox was expressed by Umasvamin (c. 350-400) in Tattvarthasutra 5.29-31:

[29] The existent is furnished with origination, annihilation and permanence. [30] It is indestructible in its essentiality, i.e. permanent. [31] [The existent is both], because [it is] established as having emphasized [property] and not-emphasized [property].

The conviction that world substances, and their qualities, modes and transient occurrences cannot even be conceived to exist entirely independently as if separated from other elements, and that they all simultaneously originate, are endowed with continued existence and disintegrate in every moment again and again while at the same time preserving their integrity and self-identity, led further to a belief that the world is a complex network within which all the existents are related with all the remaining ones and that their essential character and nature is not only determined by what is in .things themselves but also by all the relations in which they enter vis-a-vis all other existents.

Originally ontological or metaphysical considerations eventually led to the exuberant development of a corresponding epistemology, which ultimately involved what came to be known as the theory of multiplexity of reality (anekantavada), that comprised three analytical methods: the method (historically the oldest) of the four standpoints (niksepavada, nyasavada), the (usually) sevenfold method of conditionally valid predications, known as the doctrine of viewpoints (naya- vada) , and the method of the seven-fold modal description (saptabhagi, syadvada).

 





















Sample Pages














Encyclopedia of Indian Philosophies: Jain Philosophy (Part Three) Vol-XVII

Item Code:
NAL639
Cover:
Hardcover
Edition:
2014
ISBN:
9788120836457
Language:
English
Size:
9.5 inch x 6.5 inch
Pages:
432
Other Details:
Weight of the Book: 850 gms
Price:
$70.00   Shipping Free - 4 to 6 days
Look Inside the Book
Add to Wishlist
Send as e-card
Send as free online greeting card
Encyclopedia of Indian Philosophies: Jain Philosophy (Part Three) Vol-XVII

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 2902 times since 8th Jan, 2016
About the Book

Volume Seventeen concludes the series of the Encyclopedia dealing with jain philosophy (Volumes 10, 14 and 17) bringing its development to the present day. In his Introduction, Piotr Balcerowicz provides a formalized classification of the basics of the Jain theory of seven-fold modal description (saptabhangi or syadvada), which, as he explains. "gives a complete account of all perspectives relevant in the verbal description of a thing."

 

About the Author

Pioter Balcerowicz, of no nationality (which he emphasises), Professor of Philosophy and Indian Studies, currently based in Warsaw, Poland, specialize in the Indian philosophical tradition, with emphasis on epistemological thought and Jainism. He teaches Indian philosophy and Indian religion, as well as intercultural relations, conflict re-solution and contemporary history of South Asia, Central Asia and the Middle East. He has published extensively on Indian philosophy and religion, especially Jainism, but also on the Middle East and Central Asia and Afghanistan. Since 2002, with his NGO 'Education for Peace', he has been involved in various development co-operation projects in Afghanistan, Pakistan, Burma/Myanmar and Africa.

Karl H. Potter is Professor of philosophy and South Asian Studies at the University of Washington in Seattle, and is the General Editor of the Encyclopedia of Indian Philosophies. Series containing 28 volumes.

 

Introduction

A contribution of Jainism to Indian philosophy which seems most stimulating, inspiring, debated and controversial, one which provoked the most opposition from other systems of India, is beyond doubt the doctrine of multiplexity of reality (anekantavada). Indisputably it is also the most interesting Jaina contribution to Indian philosophy. The doctrine involved both a very particular realist' ontology as well as a corresponding epistemology that was structured in such a way as to most aptly handle certain ontological presuppositions.

The Jaina ontology entailed by the doctrine of multiplexity of reality (anekantavada) viewed the world structure as consisting of four interrelated aspects: substance (dravya), quality (guna), mode (paryaya) and ineffable, transient occurrence (vivarta, vartana, often overlooked in both Jaina expositions of the theory and in analyses carried out by modem researchers). However, the point to emphasise is that things, especially when conceived as substances, were believed to preserve their identity and in this aspect they were immutable and permanent. At the same time, however, when conceived as modes, they appeared to change and transform continuously. This seemed to have led to contradictions in ontology. Besides, in order to explain the process of change, Jaina ontology also distinguished three modes of existence that actually co-existed: origination (utpada, udaya), continued existence (sthiti, dhrauvya) and cessation, or disintegration (bhanga, vyaya, apavarga). These four closely corresponded to the Buddhist Sarvastivada's and Abhidhama's four (or three) conditioned factors, known as 'markers' (samskrtalaksana) - origination (utpada), continuity (sthiti), deterioration (jara, vyaya) and extinction (bhanga, nirodha) - or second-order elementary constituents of reality (dharma) that were believed to attach themselves to every other first-order elementary constituent of reality 'marked' (laksya) by them and thereby determined in its momentary existence (ksanika).

The emphasis (which gradually became more pronounced after the second and third centuries CE) of Jaina ontology on both permanence and imperishability of substances, worked out against the Buddhist theories of momentariness (Ksanikavada) and insubstantiality (nairatmya, nihsvabhavata), as well as constant mutability and change of substances in form and occurrence, developed in contrast to the theory of the immutable substance of the Vaisesika, seemed to lead to a contradiction: how to reconcile the idea of a permanent substance with its incessant mutability? Both the dual nature of things and a solution of the paradox was expressed by Umasvamin (c. 350-400) in Tattvarthasutra 5.29-31:

[29] The existent is furnished with origination, annihilation and permanence. [30] It is indestructible in its essentiality, i.e. permanent. [31] [The existent is both], because [it is] established as having emphasized [property] and not-emphasized [property].

The conviction that world substances, and their qualities, modes and transient occurrences cannot even be conceived to exist entirely independently as if separated from other elements, and that they all simultaneously originate, are endowed with continued existence and disintegrate in every moment again and again while at the same time preserving their integrity and self-identity, led further to a belief that the world is a complex network within which all the existents are related with all the remaining ones and that their essential character and nature is not only determined by what is in .things themselves but also by all the relations in which they enter vis-a-vis all other existents.

Originally ontological or metaphysical considerations eventually led to the exuberant development of a corresponding epistemology, which ultimately involved what came to be known as the theory of multiplexity of reality (anekantavada), that comprised three analytical methods: the method (historically the oldest) of the four standpoints (niksepavada, nyasavada), the (usually) sevenfold method of conditionally valid predications, known as the doctrine of viewpoints (naya- vada) , and the method of the seven-fold modal description (saptabhagi, syadvada).

 





















Sample Pages














Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy
Based on your browsing history
Loading... Please wait

Items Related to Encyclopedia of Indian Philosophies: Jain Philosophy (Part Three)... (History | Books)

Testimonials
Your website store is a really great place to find the most wonderful books and artifacts from beautiful India. I have been traveling to India over the last 4 years and spend 3 months there each time staying with two Bengali families that I have adopted and they have taken me in with love and generosity. I love India. Thanks for doing the business that you do. I am an artist and, well, I got through I think the first 6 pages of the book store on your site and ordered almost 500 dollars in books... I'm in trouble so I don't go there too often.. haha.. Hari Om and Hare Krishna and Jai.. Thanks a lot for doing what you do.. Great !
Steven, USA
Great Website! fast, easy and interesting!
Elaine, Australia
I have purchased from you before. Excellent service. Fast shipping. Great communication.
Pauline, Australia
Have greatly enjoyed the items on your site; very good selection! Thank you!
Kulwant, USA
I received my order yesterday. Thank you very much for the fast service and quality item. I’ll be ordering from you again very soon.
Brian, USA
ALMIGHTY GOD I BLESS EXOTIC INDIA AND ALL WHO WORK THERE!!!!!
Lord Grace, Switzerland
I have enjoyed the many sanskrit boks I purchased from you, especially the books by the honorable Prof. Pushpa Dixit.
K Sarma, USA
Namaste, You are doing a great service. Namah Shivay
Bikash, Denmark
The piece i ordered is beyond beautiful!!!!! I'm very well satisfied.
Richard, USA
I make a point to thank you so much for the excellent service you and your team are providing for your clients. I am highly satisfied with the high-quality level of the books I have acquired, as well as with your effective customer-care service.
Alain Rocchi, Brazil
Language:
Currency:
All rights reserved. Copyright 2019 © Exotic India