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ps. please before staring write down the answer structure in 3-4 small bullet points
Q. why is saptabhangi naya not treated as a doctrine of scepticicm? Discuss
Structure: 1. Introduction (What is the core of Jainas philosophy) 2. Main Body ( Reasons for why not sceptic i.e. Becasue of Syat and its effect) 3. Breifly explaining why we should use syat (i,e ignorance, reason for ignorance and how to remove ignorance) 4. Conclusion (an important criticism and ending on a positive note)
Main Answer:
Saptabhanginaya or Syadvada and Anekantvada are the 2 aspects of Jaina philosophy i.e. Relativistic and Realistic Pluralism. Saptabhanginaya is the the logical and epistemological side, while anekantvada is the metaphysical side.
Saptabhanginaya is not treated as doctrine of Scepticism because they qualify their judgement with Syat (i.e Realtively Speaking). It is the theory of realtivity of knowledge and not theory of probability. It is not theory of somehow. In Saptabhanginaya there is no room for uncertainty. It is conditional, finite, relative, partial and dependent knowledge. Moreover, the 4th judgement (i,e Syad Avyaktam) holds a great philosophical value as it holds that sometimes things are unanswerable as well (not always affirmative or negative).
Due to beginingless ignorance, Jiva loses faith in tirthankaras and hence beome vulnerabale to passions (i.e. kasaya). This kasaya attracts the flow of Karmic Pudgala. This flow of karmic pudgala towards jiva is known as asrava.It causes hindrance in attaining complete knowledge and hence, all our knowledge remains incomplete, finite, relative or partial. As per Jainas by practice of triratnas( Right knowledge, conduct and faith) Jiva can attain liberation and achieve true or complete knowledge
Jainas have strong biasedness against absolutism as they reject the distinction between absolute and relative. However, Saptabhanginaya makes Jainas philosophy catholic and tolerant.
Q. why is saptabhangi naya not treated as a doctrine of scepticicm? Discuss. ans. jaina philosophy is a realist, pluralist theory of philosphy. they have accepted that there can be infinite number of realities with infinite number of qualities hence, their metaphysical theory is known as anekantavad. as there are many realities hence only a kevali or omniscient liberated person can know all aspects of reality. and a judgement can be true only from a particular space and time and hence all judgement are true from some space and time, from some point of view. this gave rise to the syadvada theory which says that all knowledge is relatively true. syadvada theory of knowledge and anekantavada theory of reality led to saptabhangi naya which believes that there exists seven fold judgement i.e. a thing and its attributes can be defined in seven ways. skepticism believes that every knowledge is probable knowledge while saptabhangi naya talks about how a knowledge with its attributes can be defined relatively. as there are many aspects of reality, one can not define a thing absolutely and there always exists a probability of an existence of a new aspect of a reality and what is true from one point of view might not be true from another point of view and what is an attribute of a reality from a particular space and time might not be an attribute of reality from another space and time. and the term relative is itself contradictory without the assumption of absolute. but janisim theory of reality i.e. anekantavada and theory of knowledge i.e. syadvada promotes social and religious tolerance and it always gives space for new attributes of knowledge. it is a pluralist philosophy which supports liberalism and multi-culturalism.
Explain the concept of Karma and discuss its various types according to Jain philosophy.
I will just give outline 1. Concept of Karma ( Reap fruits, Cycle of Birtha nd death , Bindage) 2. Move to Karma Pudgal 3. 2 types of karma ( Ghatiya and aghatiya) 4. Explain Ghatiya and aghatiya (there are 4tyoes each of them as well, if you remeber them write them as well , I cant remember them) 5. Make a conclusion (give reference to other schosol,Single line contrasting it with Buddhism )
structure:- 1. INTRO- metaphysics(anekantavad) -> epistemology ->syadvada -> saptabhangi naya. 2. explain how saptabhangi naya is derived from syadvada which is a relative theory of knowledge. relativity does not mean skepticism, it is simply plural aspects of ultimate reality. 3. u may mention the superfluousness in saptabhangi naya where 3 steps are just a derivation of first 4 steps. 4. CONCLUSION- u can add 2 -3 advantages how it may contribute to society by increasing tolerance(which is a hot topic of debate these days).
dude never say ultimate reality because jainas never accept any ultimate reality . it is a pluralistic relative philosophy
Q. why is saptabhangi naya not treated as a doctrine of scepticicm? Discuss. ans. jaina philosophy is a realist, pluralist theory of philosphy. they have accepted that there can be infinite number of realities with infinite number of qualities hence, their metaphysical theory is known as anekantavad. as there are many realities hence only a kevali or omniscient liberated person can know all aspects of reality. and a judgement can be true only from a particular space and time and hence all judgement are true from some space and time, from some point of view. this gave rise to the syadvada theory which says that all knowledge is relatively true. syadvada theory of knowledge and anekantavada theory of reality led to saptabhangi naya which believes that there exists seven fold judgement i.e. a thing and its attributes can be defined in seven ways. skepticism believes that every knowledge is probable knowledge while saptabhangi naya talks about how a knowledge with its attributes can be defined relatively. as there are many aspects of reality, one can not define a thing absolutely and there always exists a probability of an existence of a new aspect of a reality and what is true from one point of view might not be true from another point of view and what is an attribute of a reality from a particular space and time might not be an attribute of reality from another space and time. and the term relative is itself contradictory without the assumption of absolute. but janisim theory of reality i.e. anekantavada and theory of knowledge i.e. syadvada promotes social and religious tolerance and it always gives space for new attributes of knowledge. it is a pluralist philosophy which supports liberalism and multi-culturalism.
Well written answer, but i find 3rd paragraph and later part of introduction similar to each other. Nice conclusion as well
I have a doubt in this question. The answer for this question if I have to summarise in 1 line is "Becasue of Syat", hence, I decided to explaina bit on reason for ignorance.Is it okay or not?
@SmokusMaximus concept of karma in jainism? what is it? where is it? also in your answer(saptabhangi naya), i don't see the need of mentioning the liberation part.
Q. why is saptabhangi naya not treated as a doctrine of scepticicm? Discuss. ans. jaina philosophy is a realist, pluralist theory of philosphy. they have accepted that there can be infinite number of realities with infinite number of qualities hence, their metaphysical theory is known as anekantavad. as there are many realities hence only a kevali or omniscient liberated person can know all aspects of reality. and a judgement can be true only from a particular space and time and hence all judgement are true from some space and time, from some point of view. this gave rise to the syadvada theory which says that all knowledge is relatively true. syadvada theory of knowledge and anekantavada theory of reality led to saptabhangi naya which believes that there exists seven fold judgement i.e. a thing and its attributes can be defined in seven ways. skepticism believes that every knowledge is probable knowledge while saptabhangi naya talks about how a knowledge with its attributes can be defined relatively. as there are many aspects of reality, one can not define a thing absolutely and there always exists a probability of an existence of a new aspect of a reality and what is true from one point of view might not be true from another point of view and what is an attribute of a reality from a particular space and time might not be an attribute of reality from another space and time. and the term relative is itself contradictory without the assumption of absolute. but janisim theory of reality i.e. anekantavada and theory of knowledge i.e. syadvada promotes social and religious tolerance and it always gives space for new attributes of knowledge. it is a pluralist philosophy which supports liberalism and multi-culturalism.
@SmokusMaximus yes, syat i.e. relativity of knowledge. u did well. but as the question said "discuss", we may write few problems in this theory which u forgot to mention.
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Comments
Structure:
1. Introduction (What is the core of Jainas philosophy)
2. Main Body ( Reasons for why not sceptic i.e. Becasue of Syat and its effect)
3. Breifly explaining why we should use syat (i,e ignorance, reason for ignorance and how to remove ignorance)
4. Conclusion (an important criticism and ending on a positive note)
Main Answer:
Saptabhanginaya or Syadvada and Anekantvada are the 2 aspects of Jaina philosophy i.e. Relativistic and Realistic Pluralism. Saptabhanginaya is the the logical and epistemological side, while anekantvada is the metaphysical side.
Saptabhanginaya is not treated as doctrine of Scepticism because they qualify their judgement with Syat (i.e Realtively Speaking). It is the theory of realtivity of knowledge and not theory of probability. It is not theory of somehow. In Saptabhanginaya there is no room for uncertainty. It is conditional, finite, relative, partial and dependent knowledge. Moreover, the 4th judgement (i,e Syad Avyaktam) holds a great philosophical value as it holds that sometimes things are unanswerable as well (not always affirmative or negative).
Due to beginingless ignorance, Jiva loses faith in tirthankaras and hence beome vulnerabale to passions (i.e. kasaya). This kasaya attracts the flow of Karmic Pudgala. This flow of karmic pudgala towards jiva is known as asrava.It causes hindrance in attaining complete knowledge and hence, all our knowledge remains incomplete, finite, relative or partial. As per Jainas by practice of triratnas( Right knowledge, conduct and faith) Jiva can attain liberation and achieve true or complete knowledge
Jainas have strong biasedness against absolutism as they reject the distinction between absolute and relative. However, Saptabhanginaya makes Jainas philosophy catholic and tolerant.
ans. jaina philosophy is a realist, pluralist theory of philosphy. they have accepted that there can be infinite number of realities with infinite number of qualities hence, their metaphysical theory is known as anekantavad. as there are many realities hence only a kevali or omniscient liberated person can know all aspects of reality. and a judgement can be true only from a particular space and time and hence all judgement are true from some space and time, from some point of view. this gave rise to the syadvada theory which says that all knowledge is relatively true.
syadvada theory of knowledge and anekantavada theory of reality led to saptabhangi naya which believes that there exists seven fold judgement i.e. a thing and its attributes can be defined in seven ways. skepticism believes that every knowledge is probable knowledge while saptabhangi naya talks about how a knowledge with its attributes can be defined relatively.
as there are many aspects of reality, one can not define a thing absolutely and there always exists a probability of an existence of a new aspect of a reality and what is true from one point of view might not be true from another point of view and what is an attribute of a reality from a particular space and time might not be an attribute of reality from another space and time. and the term relative is itself contradictory without the assumption of absolute.
but janisim theory of reality i.e. anekantavada and theory of knowledge i.e. syadvada promotes social and religious tolerance and it always gives space for new attributes of knowledge. it is a pluralist philosophy which supports liberalism and multi-culturalism.
1. Concept of Karma ( Reap fruits, Cycle of Birtha nd death , Bindage)
2. Move to Karma Pudgal
3. 2 types of karma ( Ghatiya and aghatiya)
4. Explain Ghatiya and aghatiya (there are 4tyoes each of them as well, if you remeber them write them as well , I cant remember them)
5. Make a conclusion (give reference to other schosol,Single line contrasting it with Buddhism )
I have a doubt in this question.
The answer for this question if I have to summarise in 1 line is "Becasue of Syat", hence, I decided to explaina bit on reason for ignorance.Is it okay or not?
also in your answer(saptabhangi naya), i don't see the need of mentioning the liberation part.