4.2 Jainism: metaphysics, ethics, and epistemology
5 min read•july 31, 2024
Jainism, a heterodox Indian philosophy, offers unique perspectives on reality, knowledge, and ethics. Its dualistic metaphysics posits eternal substances of soul and non-soul, while its theory of and atomism explains the material world's workings.
Jain epistemology recognizes multiple sources of knowledge and emphasizes conditional predication. Ethically, Jainism champions non-violence, non-possessiveness, and many-sidedness. The path to liberation involves purifying the soul through rigorous spiritual practices and ethical living.
Jain Concept of Reality
Dualistic Metaphysics and Fundamental Substances
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Jainism posits a dualistic metaphysics asserting the existence of two fundamental and eternal substances (soul) and (non-soul or matter)
Jiva characterized as conscious, formless, and possessing infinite knowledge, perception, and power in its pure state
Every living being has an individual jiva that remains eternal and indestructible
Ajiva encompasses five subcategories pudgala (matter), akasha (space), dharma (medium of motion), adharma (medium of rest), and kala (time)
These non-living substances interact with jiva in the material world creating the phenomenal reality we experience
Interaction between jiva and ajiva, particularly through karmic bondage, forms the basis of the Jain view of reality and the cycle of rebirth (samsara)
Karma and Atomism
Jain concept of karma viewed as a physical substance that adheres to the soul due to actions and emotions
Karmic particles obscure the soul's inherent qualities of infinite knowledge and bliss
Jainism proposes a theory of atomism where the physical world comprises indivisible, eternal atoms (paramanu)
Paramanu combine to form various objects and substances in the material world
Different combinations and arrangements of paramanu give rise to the diverse forms and properties observed in nature
Jain Cosmology
Universe according to Jainism remains uncreated, eternal, and self-sustaining
Cosmic cycles of progression and regression operate without the need for a divine creator
Universe structured into different realms including heavens, hells, and the middle world where humans reside
Time conceptualized as infinite and cyclical, divided into ascending and descending eras (utsarpini and avasarpini)
Jain Theory of Knowledge
Sources of Knowledge
Jain epistemology recognizes five sources of knowledge mati jnana (sensory knowledge), shruta jnana (scriptural knowledge), avadhi jnana (clairvoyance), manahparyaya jnana (telepathy), and (omniscience)
Pratyaksha (direct perception) considered the most reliable source of knowledge in Jainism
Direct perception encompasses both sensory perception and the direct cognition of the soul
Anumana (inference) accepted as a valid means of knowledge but with emphasis on its limitations
Potential for error in inference highlighted when not supported by direct perception
Agama (testimony) recognized as a source of knowledge particularly in relation to scriptural authority
Teachings of enlightened beings (Tirthankaras) form an important part of testimonial knowledge in Jainism
Epistemological Principles
Jain theory of knowledge incorporates the concept of naya or partial viewpoints
Naya acknowledges that knowledge can be approached from different perspectives each offering a partial truth
, the theory of conditional predication, serves as a cornerstone of Jain epistemology
Syadvada asserts that all judgments remain necessarily relative, conditional, and limited
Seven-fold predication (saptabhangi) used to express the conditional nature of reality and knowledge
Jainism emphasizes critical thinking and intellectual humility in the pursuit of knowledge
Examination of knowledge claims from multiple angles encouraged before accepting them as true
Jain Ethical Principles
Ahimsa (Non-violence)
stands as the foremost ethical principle in Jainism extending beyond physical harm
Practice of ahimsa includes avoiding mental and emotional harm to any living being