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NYĀYA AND JAINA EPISTEMOLOGY
The surface of the ground itself is the negation of the jar. The experience of negation is not additional which compels us to admit an independent means of cognition in the form of negation or non-existence”. 14 Jain logicians, thus, argue that negation has no separate object and that non-being does not require a separate means in order to have knowledge of it, because apprehension of being implies the non-apprehension of non-being. It, therefore, follows that since there is no pure zon-existence or non-being of anything apart from existence or being, negation as a separate means of knowledge has no place in Jainism.
Annotations :
1. Matilal, B. K. : The Navya-Nyāya Doctrine of Negation, p. 89. 2. Russell, Bertrand : An Inquiry into Meaning and Truth, p. 99. 3. Matilal, B. K. : The Navya Nyāya Doctrine of Negation, p. 89. 4. Ryle, G. : Negation, p. 80-96. 5. Sharma, Dhirendra : The Negative Dialectics. 6. Russell, B. : An Enquiry into Meaning and Truth, p. 77-78. 7. Matila, B. K. : The Navya-Nyāya Doctrine of Negation, p. 92. 8. Ibid. p. 93. 9. Ibid. p. 93. 10. Russell, B. : An Enquiry into Meaning and Truth, p. 73-74. 11. Bhattacarya, H. : Pramāṇanayatattvālokālankāra of Vadi
Devasūri, tr. and comm. p. 400. 12. Padmarajiah, Y. J. : Jaina Theories of Reality and Knowledge, p.
157. 13. Mookerjee, S. : The Jaina Philosophy of Non-absolutism, p. 91. 14. Mehta, Mohanlal : Jaina Philosophy, p. 141.
