1. Jain Knowledge Representation Dr. Nirmal Baid Mar 01, 2009

2. Preamble  The current knowledge on Jain philosophy was expounded by Mahavir in 6th century B.C. time, and his preaching was orally compiled into many scriptures by his disciples.  Jain knowledge was mostly passed on from one generation to the next generation via oral tradition for long time.  Jains have a unique concept of Knowledge and a unique Knowledge Base.  The knowledge base is well structured and fairly complete, but organization of the knowledge in our scriptures is relatively poor.  Goal is to enable an investigative query or a "pointed inquiry" into the Jain concepts and interrelationships among them.

3. Knowledge Treatment  Jains developed a system of knowledge interpretation along with the knowledge base itself.  Naya Naya predicates one of the innumerable attributes of a thing without denying rest.Naya predicates one of the innumerable attributes of a thing without denying rest. Dravyarthika inquires into the very substance of the object Naya and the Paryayarthik into the state of being. E.g. Water as a substance vs. ripples in the water.Dravyarthika inquires into the very substance of the object Naya and the Paryayarthik into the state of being. E.g. Water as a substance vs. ripples in the water. Naya is the stand-point of the knower. A thing can be viewed from different stand-points (seven).Naya is the stand-point of the knower. A thing can be viewed from different stand-points (seven).  Anekant A dynamic thought-reconciliation process, through which we find an attempt at synthesis between apparently contradictory attributes.A dynamic thought-reconciliation process, through which we find an attempt at synthesis between apparently contradictory attributes. Anekant should not be understood to mean that reality is contradictory. It simply means that there are innumerable number of aspects and attributes which can be thoroughly comprehended only when we can put all of them together.Anekant should not be understood to mean that reality is contradictory. It simply means that there are innumerable number of aspects and attributes which can be thoroughly comprehended only when we can put all of them together.

4. Knowledge Treatment Knowledge Mati Shrut Avadhi Manahparyaya Keval Knowledge Mati Shrut Avadhi Manahparyaya Keval - Nayas - Saptbhangi - Anekant - … Knowledge Base Mechanisms of Interpretation

5. Jain Knowledge Base  Two perspectives of Knowledge from the Jains First, Jain philosophy expounds the fact that each soul possesses the perfect knowledge about all modes of all substances, in past, present and future time.First, Jain philosophy expounds the fact that each soul possesses the perfect knowledge about all modes of all substances, in past, present and future time. Second, the souls that were able to realize and expound it (Kevalis and Arhats). The form in which it is available is called Shrut, which is primarily documented based on the teachings of a Jina.Second, the souls that were able to realize and expound it (Kevalis and Arhats). The form in which it is available is called Shrut, which is primarily documented based on the teachings of a Jina.  Scriptures Extinct canonsExtinct canons Extant canons: Swetambar/DigambarExtant canons: Swetambar/Digambar CommentariesCommentaries Contemporary LiteratureContemporary Literature

6. Knowledge Representation Styles  Early scholars, starting from the Gandharas, used the language of the commons  Descriptive Sutra Style: Brevity of expression was one of the key characteristics of the sutras as these had to contain entire taxonomies. “Chattari atthikaya ajivakaya pannatatam jaha, dhammathikaye, adhammathikaye, aagasatthikaye, poggalatthikaye” (Sthanang 4/1/251) also in (Bhagvati Sutra – 7/18/305) “Naanass Dansnass y aavaranam Veyaniymohaniyanam, Aaugnaamam Godantaraaymidi Atthpayadiyo” (Gommatsaar Karmkand – I/8)  Q&A Style: Aka Prashnottar Padhdhati “Kaivihanam Bhante ! Davva Pannatta ? Goyama ! Duviha Pannatta, Tam Jaha – Jivdavva y Ajivdavva y” (Anuyogdwar 141)  Concise Sanskrit Sutras: Concise composition of the sutras helped in easy memorization, and hence helped in preservation of the critical knowledge base. “ Ajivakaya dharmadharmakasha-pudgalah” (Tattvarth Sutra 5/1)  Dictionary: Abhidhan Rajendra Kosh (1890) – 60000 terms (Prakrit to Sanskrit) Jainendra Siddhant Kosh (1944) – 21000 topics (Prakrit/Hindi to Hindi)  Regional Styles: e.g., Rajasthani Thokdas and Gujarati Tabbas  The main composition style used by these scholars helped in maintaining an unambiguous meaning of the critical concepts.

7. Basis of a knowledge base system  Ontology – defines the concepts and relationships  Knowledge base – Instantiates the concepts  Axioms – defines the rules that govern the concepts and interrelationships  Implementation – a systems which holds the above three

8. Knowledge Representation  State of a Soul, S, can be represented as a vector of all its characteristics: S (Ch, Gt, G, J, K, Ky, L, Sh, U, I, …) t  S is time-bound (t) and state changes every moment  Representing valid and viable states at time t S(…, Sh, …) t ; Sh n n = (1, 4, 5) [Audarik, Taijas and Karman]  Relationships (and Axioms) among concepts For a soul, S, at time, t, if it demonstrates Yathakhyat Charitra, it cannot posses Aaharak or Vaikriya Sharir: " S, t, S(…) t, Sharir_Exists_With_Charitra (C, Sh), C m, m =5 "  S, t, S(…) t, Sharir_Exists_With_Charitra (C, Sh), C m, m =5   Sh n, n  (2, 3)

9. Implementation Screen prints and example of usage follows

10. Top-level Hierarchy

11. Complete view of a concept

12. Relationship View

14. Knowledge Tree Example Question – “Can a Soul that has achieved Yathakhyat Charita, go down on the Gunsthan order? Answer – 1) Start by finding the Yathkhyat Charitra 2) Find out the least Gunsthan where it can exist.

15. Knowledge Tree Example 3) Traverse the relationship, “Next Digression to Gunsthan” 4) See if there are any Gunsthan that exist at the other end of this relationship

16. HTML Rendering for Web Sharing

17. Thank you Contact - nirmal_baid@yahoo.com 415 559 3191