Within the complexity of Jainism lies a non-Western form
of logic. This form of logic predates Aristotle and recognizes that ultimate
truth is out of the reach of human thought and is unknowable. Aristotle's western
logic focuses on what is true or false. Jain logic recognizes that perception
conditions reality. The nayas describe
differing points of view, recognizing that.
The Naigama
naya takes a Popular Point
of View by making no separation
between specific and general qualities.
The Sangraha
naya takes a General Point of View by deliberately focusing on general
qualities.
The Vyavahara naya
takes a External Point of View by asserting the empirical at the cost
of universal, giving importance to the practical.
The Rjusutra
naya takes a Straightforward Point of View by understands qualities
based on the here and now and not as a continuum.
The Sabda
naya takes a Literal Point of View by focusing on the meaning of words
which can change due to tense, gender and other conditions.
The Samabhirudha
naya takes a Etymological Point of View by noting the etymological
distinctions between synonyms.
The Evambhuta
naya takes an Actualized Point of View by restricting the meaning of
words to the current context.
The differing points of view of the nayas promote
expansive thinking and meaning. They can overlap or even contradict one another
and still remain valid - until they're not. The next installment will focus on
abhasas (fallacies of thought).
