Philosophy In Jain Agams: 03 ►TATTVA MĪMĀNSĀ [Metaphysics- A Critical Probe]

The field of Metaphysics is very vast and it includes almost all the cardinal aspects of philosophy. According to ERE 'it is very difficult to define metaphysics. The problems of knowledge and existence are prominently discussed in this branch of study. ERE, furthermore, divides it into three parts to make it more comprehensible: 1. knowledge 2. existence 3. impact of metaphysics on other subjects especially on ethics and religion.

It may suffice to state that the subject of metaphysics deals with the most fundamental problems of the knowledge and reality. It will be convenient to divide its treatment into three parts –

1. The general nature of knowledge
2.  The conception of reality and its chief applications and  
3. The bearings of metaphysics on other subjects especially ethics and religion.^[1]

All these subjects have been pondered upon in metaphysics.

Jain philosophy has an enriched and broad understanding of epistemology and ontology. Dṛṣṭivāda considers 'uppaṇṇei vā vigamei vā dhuvei vā'^[2] origination, cessation and permanence - these three are the source concepts of the entire nayavāda (the doctrine which accepts the partial truth presented by a particular naya; naya being a way of approach and observation from a single standpoint gives only a partial view of the object, but it never repudiates other standpoints as absolutely false). According to Haribhadra Suri, these three matṛkās are three niṣadyās, in other words Lord Mahavira preached these three niṣadyās at the inquisitiveness of Gautam Swami. Gautam Swami comprehended fourteen pūrvas on the basis of these three niṣadyās which revealed to the gaṇadharas that existence comprises origination, persistence and cessation. In the absence of these three, existence is impossible. On the basis of this very knowledge, Gaṇadharas compiled Dvādaśāṅgi i.e. twelve principal aṅgas. ^[3] Even according to Āvaśyaka Cūrṇi, fourteen pūrvas have been derived from these three niṣadyās. ^[4]

Here, we can conclude that, tradition relates this concept of tripadī i.e. three partite existence of sat (existents) to pūrva literature. In a way, it mutually connects the pūrva literature with dvādaśāṅgī. Hence, the significance of the concept of tripadī in Jain metaphysics is self approved.