What is real? What does it mean to 'know' something? Is absence also considered a form of truth? Jain philosophy provides deep and nuanced answers to these eternal questions through its finely structured understanding of praman, true knowledge and abhav, absence. These concepts offer metaphysical clarity and immense emotional strength when viewed through the multidimensional lens of anekanta, non-absolutism.
In Jainism, praman is not mere information - it is knowledge free from samaaya, doubt; viparyaya, contradiction; anadhyavasaya, disinterest. It is Samyak Jnan, knowledge that captures the object in its complete and contextual truth. As per the sutra - samyak jnanam pramanam, Samyak Janan is praman. But what is the object of that knowledge? Jain metaphysics states: padarth, the object or substance is defined by its bhava - its presence, qualities, and states. Wherever there is bhav, there is its opposite - abhav, the absence of something else. This is not a contradiction, but context. Take a simple example. A mobile phone is a padarth. It has bhav - its form, function, and material. But it also has abhav - for instance, the absence of virtual reality (VR) capabilities. VR and the phone both 'are' in their own contexts and are 'not' in relation to one another. This is the Jain doctrine of asti-nasti - 'it is, and it is not' - depending on the point of view. This paradox is resolved through anekantavad , doctrine of multiple aspects.
Acharya Samantabhadra declares in the Swayambhu Stotra: "Anekanto' pyanekantah, pramana-naya-sadhanah," - anekanta is, in itself, manifold and is the basis of both praman, whole knowledge and naya, partial views. So praman captures the entire truth of an object - including its viparit dharms, opposite attributes. For example, a cloth may be soft or rough, clean or stained, based on different conditions. These aren't contradictions, but contextual truths. Knowledge that sees all this without rejecting any side is praman. Abhav, in this framework, is never total nonexistence. It is simply the absence of a particular paryaya, mode at a specific time or place. The dravya, substance remains. For example, if a wooden chair is burnt, its atoms still exist; its form has changed. This is analogous to modern science's law of conservation of energy: nothing is ever truly destroyed - only transformed. This becomes deeply comforting when dealing with loss. When a loved one passes away, we experience abhav - absence. But Jain thought assures us: this is not annihilation. Their physical form has ended, but the soul, essence, continues its journey.
If we reflect on this truth, our sorrow softens. Even in worldly contexts - losing a job, a breakup, or any disappointment - understanding the nature of abhav can prevent despair. What is 'gone' is only one aspect. Another has already taken shape. Bhava and abhav coexist - one revealing, the other concealing. To see both is to see the whole.
Jain epistemology thus teaches us to think deeply, live mindfully, and respond wisely. Praman equips us with full vision. Abhav reminds us that absence is just a part of the bigger truth and anekant gives us humility to accept different views, and the maturity to live with complexity.
Authored by: Muni Pranamyasagar
Mahavir Jayanti is on April 10
In Jainism, praman is not mere information - it is knowledge free from samaaya, doubt; viparyaya, contradiction; anadhyavasaya, disinterest. It is Samyak Jnan, knowledge that captures the object in its complete and contextual truth. As per the sutra - samyak jnanam pramanam, Samyak Janan is praman. But what is the object of that knowledge? Jain metaphysics states: padarth, the object or substance is defined by its bhava - its presence, qualities, and states. Wherever there is bhav, there is its opposite - abhav, the absence of something else. This is not a contradiction, but context. Take a simple example. A mobile phone is a padarth. It has bhav - its form, function, and material. But it also has abhav - for instance, the absence of virtual reality (VR) capabilities. VR and the phone both 'are' in their own contexts and are 'not' in relation to one another. This is the Jain doctrine of asti-nasti - 'it is, and it is not' - depending on the point of view. This paradox is resolved through anekantavad , doctrine of multiple aspects.
Acharya Samantabhadra declares in the Swayambhu Stotra: "Anekanto' pyanekantah, pramana-naya-sadhanah," - anekanta is, in itself, manifold and is the basis of both praman, whole knowledge and naya, partial views. So praman captures the entire truth of an object - including its viparit dharms, opposite attributes. For example, a cloth may be soft or rough, clean or stained, based on different conditions. These aren't contradictions, but contextual truths. Knowledge that sees all this without rejecting any side is praman. Abhav, in this framework, is never total nonexistence. It is simply the absence of a particular paryaya, mode at a specific time or place. The dravya, substance remains. For example, if a wooden chair is burnt, its atoms still exist; its form has changed. This is analogous to modern science's law of conservation of energy: nothing is ever truly destroyed - only transformed. This becomes deeply comforting when dealing with loss. When a loved one passes away, we experience abhav - absence. But Jain thought assures us: this is not annihilation. Their physical form has ended, but the soul, essence, continues its journey.
If we reflect on this truth, our sorrow softens. Even in worldly contexts - losing a job, a breakup, or any disappointment - understanding the nature of abhav can prevent despair. What is 'gone' is only one aspect. Another has already taken shape. Bhava and abhav coexist - one revealing, the other concealing. To see both is to see the whole.
Jain epistemology thus teaches us to think deeply, live mindfully, and respond wisely. Praman equips us with full vision. Abhav reminds us that absence is just a part of the bigger truth and anekant gives us humility to accept different views, and the maturity to live with complexity.
Authored by: Muni Pranamyasagar
Mahavir Jayanti is on April 10
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