Jain Theory and Practice of Anekanta

Author(s): Hemant Shah
Publisher: Z_Gems_of_Jainism_001803.pdf
Catalog link: https://jainqq.org/explore/269061/1

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JAIN THEORY AND PRACTICE OF ANEKANTA Theory of Anekantavada: Let us first understand the term literally and then what it means philosophically. The term anekantavada consists of three terms: 'anek', 'anta' and 'vada'. The term 'anek' means many, anta means 'aspects' or 'attributes' and 'vada' means 'isin' or 'theory'. In its simple sense, to Jainas, it is a philosophy or a doctrine, it is a theory of manifold aspects. It has been described and translated by modern scholars variously. Prof. S.N. Dasgupta expresses it as "Relative pluralism' against the 'Extreme absolutism' of Upanishads. Dr. Chandradhar Sharma translates it as "Doctrine of manyness of reality". Dr. Satkari Mookerjee expresses it as philosophy of doctrine of 'non absolutism'. Closely associated to anekantavada'Syadavada which is also expressed as theory of 'Conditional predication' or "theory of relativity of propositions". Since the doctrine of 'anekantavada' is opposed to absolution or monism (ekantavada) we would prefer "doctrine of non-absolutism" to convey the meaning of anekantavada. Let us now understand the philosophy or the theory of non absolutism in the Jain theory or reality from its metaphysical point of view. The Jaina approach to ultimate reality can be expressed in two words: Realistic and Relativistic. The universe is full of innumerable material atoms and innumerable individual souls. They

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Gems of Jainism are separately and independently real. Again each thing (vastu) and each soul possesses innumerable aspects of its own. "A thing has got an infinite number of characteristics of its own." Thus according to the metaphysical presupposition of Jainism, a thing with infinite characters exists independently. The Jain term for' existent' is "Sat". It designates an entity comprised of substance (dravya), attributes (guna) and mode (paryaya). The qualities are free from qualities of their own and they invariably and continuously undergo modifications or changes. The substance and attributes are inseparable and the attributes being the permanent essence of the substance can not remain without it. Modes, on the other side, are changing. There are modifications in the form of acquiring (utpada) new modes (paryaya or bhava) and losing (vyaya) old modes at each moment." Thus a thing or "the conception of being as the union of permanent and change brings us naturally 'to the doctrine of anekantavada or what we may call relative pluralism as against the extreme absolution of the Upanishads and the pluralism of the Buddhists." "In view of the fact, "Jainism points out that both the permanent (the one, the real of Brahamanism ) and, the changing '(the many, the unreal of Buddhism), are the two sides of the same thing."* "Considering on one side the human limitations to acquire the knowledge of a thing with all the infinite attributes and on the other side substance or the object of Knowledge possessing the three characteristics of production, destruction and permanance", nothing could be affirmed absolutely, as all affirmations could be relatively true under certain aspects or points of view only. "The affirmations are true of a thing only in a certain limited sense, and not absolutely Dr. Y.J. Padmarajiah in his famous book "The Jaina theories of Reality and Knowledge' says that "the metaphysical presuppositions of anekantavada, animating all the spheres of Jaina philosophical thinking, recognises the objectivity of the material universe. The objectivity of the universe signifies the fact that the universe is independent of mind or consciousness. This independence, or the duality of consciousness and the material universe, necessarily presupposes the principle of distinction, which exerts a cumulsive force until the logical goal of this principle is reached in the form of

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Jain Theory and Practice of Anekanta the development of the Jaina concepts of reality and knowledge into the comprehensive scheme of anekanta realism........ The claim that anekantavada is the most consistant form of realism lies in the fact that Jainism has allowed the principle of distinction to run its full course until it reaches its logical terminus,the theory of manifoldness of reality and knowledge" The theory of nonabsolutism clears that "reality, according to Jainism, is not merely multiple but each real in its turn, is mainfold or complete to its core. Reality is thus complex web of manyness (anek) and mainfoldness (anekanta) The Jaina theory of non-absolutism or as it is also called the philosophy of -- Anekanta, is the very foundation of the Jaina system of philosophy. In evaluting this philosophy let us first examine some of the main objection and comments as discussed by Dr. S.C. Chatterjee & D.M. Datta in their introduction to Indian Philosophy. Followed by this will be general appreciations by great personalities. Dr. S. Radhakrishnan writes, "Samkara and Ramanuja criticised the Saptabhangi view on the ground of the impossibility, contradictiory attributes coexisting in the same thing". This change is mainly due to misunderstanding. In fact the Jains admit that things cannot have self-contary attributes at the same time and at the same place. What Jainism emphasizes is the manyness and manifoldness of a thing the complete nature of reality. Dr. Radhakrishna himself answers and says, "Since reality is multiform and ever changing, nothing can be considerd to be existing everywhere and at all times and in all ways and places and it is impossible to pledge ourselves to an inflexible creed."!" The late Dr. Ganga Nath Jha, a great Sanskrit and erudite vedantist, remarked, "when I read refutation of this Syadavada by Samkaracharya, I came to the conclusion that the doctrine of Syadavad was very sound and that the Acharyas of Vedant failed to understand it, I am sure if Samkara had taken the trouble to study the Jain Scriptures, he would not have taken the pains to criticise this doctrie.' Prof. Chatterjee and Datta discuss Jain doctrine of Syadavada often falsely compared with the pragmatism of the West or with the theory of relativity or as agnosticism or scepticism. Prof.

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Gems of Jainism Chatterjee says that inspite of some similirity between the pragmatism and Jainism, it should be noted that, "Jains are realists, but the pragmatists have distinct idealistic bias. According to the Jainas, the different judgement about object, are not simply different subjective ideas of the object, but they reveal the different real aspects of the object. The Jainas would accept, therefore, a realistic view of truth which is rejected by all thorough going pragmatists."12 The Jain Syadavada is sometimes compared to the Western theory of relativity: idealistic and realistic. The idealistic is represented by Protagoros, Berkeley, Schiller etc., and the realistic is represented by Whitehead or Boodin." If at all, the Jaina is to be called relativist, he must be understood to be the realistic type." 13 There is also a great degree of misunderstanding due to the term Syat' which means 'somehow', or perhaps', or 'may be some thinkers form a sort of sceptic or agnostic view about the theory. It is not the uncertainty of a judgement, but its conditional or relative character, that is expressed by the addition of the qualifying participle 'Syat.... There is, therefore, no room for scepticism.")* Prof. M. L. Mehta also gives a detailed refutation to some objections against Syadavada in his 'Outline of Jana Philosophy. He discusses the objections regarding affirmation and negation, regarding locus and identity, regarding identitiy and difference etc. and says that "there is no logical justification for the emergence of doubt in a matter which has been definitely established."}} The positive and appreciative side of the theory of Syadavada could be realised through the words of some of the great philosophers and thinkers, both of East and West. We find Anekantavad even in Einstein's explanation as well as in Hegal : "All nature is a reconciliation of opposites" Dr. S. Radhakrishnan said, ... "but he who follows the Jaina concept adopt that kind of cultural regimentation", "Mahatma Gandhi is repored to have once said that he had a very high regard for the doctrine of Syidavada, and that he practised it in his life." Jawaharlal Nehru said, "We have to realise that truth is many sided and it is not a monopoly of any group formation." Dr. Rajendraprasad, the first President of

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Jain Theory and Practice of Anekanta India, observed, "The doctrine of Syadavada is a valuable contribution of Jainism to Indian religions and world Philosophy." Prof. A.B. Dhruva puts as, "Syadavada is not a doctrine of speculative interest, one intended to solve a mere ontalogical problem." Dr. H. S. Bhattacharya says, "Syadavada is a theory presenting things as they really are, it is not a set of formal propositions, divorced from and unconnected with matters of experience." Dr.A.N.Upadhya writes, "It has supplied the philosopher with catholicity of thought, convincing him that truth is not anybody's monopoly with tariff walls of denominational religion, while furnishing the religious aspirant with the virtue of intellectual toleration which is the part of that Ahimsa which is one of the fundamental tenets of Jannism." Lastly, in the words of Dr. Y. J. Padmarajiah "Anekantavada is the heart of Jaina metaphysics and Nayavada and Syadavadas (or Saptabhangi) are its main arteries. Or, to use a happier mataphor, the bird of anekantavada files on its wings of Nayavada and Syadavada". Syadavada and Omniscience: 43 The Jain metaphsics and epistemology with its logic or dialectic method has greatly contributed to indian thought. It is more so, perhaps,due to its doctrine of Anekantavada, Syadavada and Nayavada. The very foundation of these theories is Jaina maintain the reality to be dynamic and can consist only with relative or conditional predication. The theory of non-absolution is not simply a refutation or attack on absolution. It is a solution to many problems due to Absolution. Dr. S. Mookerjee in his 'The Jaina Philosophy of non-Absolutism says, "If things were real in an absolute sense there would be no causation, as it is possible if only an event which was non existance is brought into existence." "Again if things were held to be existent in an absolute sense, and if nonexistence were denied the result would be equally disastrous. There would be no distinction of one thing from another, there would be no beginning, no end, there would be nothing like individuality. In other words, things would be nothing, entity would be reduced to non-entity". 7

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Gems of Jainismo Thus we find that in Anekantavada and Sayadavada Jains bring a solution to the age old controversy between the Absolutism and Nihilism or between the one and the many or the real and the unreal. The theory of non-absolutism, which is the foundation of Jain Philosophy, holds that every proposition or assertion could be true, but only under certain condition hypothetically, it thus suggests that every proposition or assertion could be false, under certain other conditions. This apparently leads us to a contradiction when we think with reference to the concept of omniscience or Sarvajnata Sarvajnata or omniscience is the complete or perfect knowledge, knowledge of all (Sarva) the modes or attributes. Dr. Ramji Singh in his thesis on "The Jain concept of Omniscience" observes that, "the jain theory of relativism does not go against the Jain theory of Omniscience".13 What is of utmost importance to us and a worth noting point is the fact that inspite of the great value of the theory of Anekantavada and Syavada, the Jainas have not ended or wounded up all with it. Truth, as a truth, must be in its totality a whole truth. And it is here that we find a vital difference between the Syadavada and Sarvajnata. Inspite of both revealing the truth. "In the case of Keval Jnana", the knowledge is similtaneous". The Omniscience knowledge" is regarded assimultaneous rather than successive". Again we find that "the immediate result of the absolute knowledge (Kevalajnana) is bliss and equanimity (sukha, upeksa), while that of practical knowledge (i.e.Syadvada) is the facility to select or reject what is conducive or not, to self realisation".21 One more difference, between the two, though not a major one, is that one depends on sense perception the other i.e. Kevala Jnana, "arises only after distraction of obstructions."22 Such knowledge is directly acquired by the soul, without the intervention of sense or signs. But then the most fundamental difference as Dr. Ramji Singh tells us, is that Syadavada" leads us to relative and partial truth whereas omniscience to absolute truth." In short, to sum up, we can say that "while Syadavada illumines the reality indirectly, the kevalajara does it directly.**+ besides one reveals the partial truth while the other reveals the whole truth.

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Jain Theory and Practice of Anekanta Dr. Radhakrishnan's View Pandit Dalsukh Malvania in his essay on Anekanvtavada in "Jain Dharma Chintan". has examined Dr. Radhakrishnan's view. He says that "Dr. Radhakrishnan is known for his comparative religion of East and West. It is quite possible that he may not have objection with non-absolution of Jainism, but he has been highly impressed hy the Advaita Vedanta. Dr. Radha Krishnan is criticising non-absolutism says that if at all there is any fault with nonabsolutism it is only this that Absolute has no place in it. To this Pandit Dalsukh Malvania very humbly replies that to discard Absolute from non -absolutism, is not a fault but a feature. After all non-absolutism is meant to oppose absolute of so many different types and kinds. Moreover, one can not say that Absolute has no place in non-absolutism. The concept of Brahman as propogatedby advaita-vedanta- the Absolute has been accepted by Jainas as partial truth in their Sangraha Naya. The theory of non-absoutism evolves only from such different imaginative Absolutes,and it determines their place in the wholeTruth of absolute Truth. In fact, anekantvada does not evolve if such absolutes are not to be emphasized. Thus one can interpret Dr. Radhakrishnan's criticism only as his love for Brahman as explained by Advaita Vedanta."25 Pandit Dalsukh Malvania's View Let us also take note of Pandit Malvania's view as reflected in the above referred essay. He says, "It is true that controvercy is mainly due to the use of language, and in the higher state of dhyana or meditation, where thought or logic has no scope, and where there is only self or only realised goal object, there is a realisation of 'whole' which is described as Absolute. But the same Absolute, when described, its alternatives (relatives) arise. Thus relative and absolute both are accepted in non-absolutism. In other words, non-absolutism accepts both effability as well as the ineffability of an object. From this point of view also, as per my (Pandit Malvania) humble opinion, it is worth considering before saying that absolute has no place in non-absolutism. In the theory of non-absolutism, absolute has its own place, but it is not so that only absolute has place. It becomes so only because of the nature

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20 Gems of Jainism of the theory of non-absolutism. Not to reject the Reality of the object of Meditative state of mind or the object or Sensuous experience is the speciality of the theory of non-absolutism. To it the Niscaya Naya is true and so is the Vyavahara Naya also..... In Jainism Parama Brahma is accepted under Niscaya Naya and Prapanca is accepted under Vyavahara Naya. And both, Niscaya as well as Vyahara are accepted as true hy the Jainism. Thus from Niscaya Naya point of view Absolute has a place in Jainism, but it is not absoute only that has a place. Non absolute has also a place in Jainism because it also accepts Vyavahara Naya as equally true". 2 Conclusion: The logical background of Jaina philosophy, as earlier said, is not simply dry dialectics and uninterested intellectual exercise. It leads to very happy solution between "the nihilism on one hand and absolute monism on the other, as well as between the shallow realism of materialism and the ludicrous stand of the idealists. It fosters a rational outlook and an appropriate attitude of looking at things, conditions and relations, gives a breadth of vision, and helps a right and proper evalution of ultimate realities."27 Moreover, "Jain logic of Anekanta is based not on abstract intellectualism but on experience and realism,"28 In fact the integrity of truth consists in this very variety of its aspects, within the rational unity of an all comprehensive and rectifying principle"24 To Jain logic in general and Syadavad in particular, "a thing is neither an absolute unity nor split up into an irreconsilable pluralit. It is both unity and plurality all the time. There is no opposition between unity of being and plurality of aspects" If we agree that we have to be kind and tolerent to counter points or counter views, Syadavada takes away the dogmatic one sidedness and makes room for the view that theism may be perhaps more suitable view to understand and to make more effective Jainism as religion and ethics. Practice of Anekantavada : In order to inculate this theory of non-absolute or anekanta into practice. Bhagavan Mahavira's own example is worth noting.

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Jain Theory and Practice of Anekanta He revealed the vision of non-absolutism by following these conditions in his own life and preached these conditions. They are as follows: 47 I. One should not submit himself to the psychic effects born of attachment and jealousy. This would mean the adoption of the lustrous feeling of being new-attached. II. Let one keep one's self attentive on desire to know the truth and that only till this impartiality is not fully developed. III. Let one not be frightened by any aparant opponent and respectfully ponder over the opponent like one's own self and become a strict critic of ones own views as of that of the opponent. IV. One should practice liberty to bring about a discriminative co-ordination of all the elements that one finds to be true from ones own experience or those of others. It is necessary also to discard ones false pride, correct himself and progress on those lines when one finds that he was mistaken on a certain point." According to Jainism Soul is potentially infinite knowledge and infinite good, theoretical and practical. What is necessary to practice any great doctrine as non-violence or non-absolutism is the soul-culture which can be attained through a life of harmony through the practice of universal value i.e. Maitri, 'gladness at the riches of others i.e. 'Pramoda', compassion for the suffering of others i.e. 'Karuna', and overlooking and forgiving the faults of others i.e. 'Upeksa'. These general rules to be practiced every-day as conditions to practice non absolutism. Let us also note what Dr. Harisatya Bhattacharya, a great scholar of Jain Darshana says about the practice of non-absolutism or 'anekanta'. Instead of suggesting the ways or keys to practice, in his conclusion, he explains why it should be practiced and says, "we must consider it in all its possible aspects, the utility of an undertaking may also be subjected to the same test. ... In all such matters the question which one is to put to himself is: What is the other aspect of it. ?" He further states that" the problems in social, political and religious domains - either in a nation or in an individual is sure to avoid conflicts and to lead to peaceful solutions." - >>33

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48 Needless to say that the truth of anekantavada and its practice has also anek (many) ways. There are ways suggested in Jain scriptures as we have seen Lord Mahavira's suggestions, also are the ways discussed by many great scholars. Considering the conflicts of ideals and openions of individuals, the moral conduct of the people and social, religious and political atmosphere of today; in short, considering the complexity of life today, the following five ways to apply anekantavada can also be suggested. They are : Knowledge of Truth and Reality (1) (2) Clarity about the inter-relationships of the extremes or paradoxes. Acceptance of Ahinsa in its Totality (3) (4) Objectivity (5) Consciousness Gems of Jainism awarness Let us see each of the above ways in detail so as to be clear about it. (1). Leaving here all the big metaphisical or ontological discussions about Appearance and Reality or Facts & Truth, I wish one should know that our day-to-day routine is full of activities which could be broadly classified as Mental Activities, "Physical Activities, and Verbal or Speech Activities (Mansik, Kayik aur Vachik Karm). The substance of all these activities is material. According to Jainism even the Jiv is also a matter, or dravya i.e. matter has multi-faced characteristics. Matter has infinite attributes which, though matter is constant, change. The Truth or Reality, in our day-to-day life is with reference to a thing or person or event or idea. Such Truth when we descibe can only be Absolute if our description covers all the infinite probable positions. This is not possible and therefore, we should know that what we consider to be true or real is so only with reference to one or some aspects and not wholly or absolutely true. (2) From the above follows the clearity regarding the extremes or paradoxes. We have a wrong notion that extremes & opposites cannot be applicable to one and the same. We always think rich and poor cannot be applied to some one person, or short and long

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Jain Theory and Practice of Anekanta etc. Since these attributes are relative a person in some respect or comparison may be rich and the same person from different points of views may also be poor. In order to practice anekantavaua, the clarity of these extremes or opposites to be true for the same person or things is very necessary. One should get habituated to take as many examples as possible from daily life to strengthen the clarity. 49 (3) Acceptance of Ahinsa is the third and very important fundamental way to practice Anekantavada - Pt. Dalsukh Malvania says that the root of Anekantavada is Ahinsa. The very idea of not to hurt the others but to be kind and tolerent to others is the essence of Jainism. The frank, friendly and mutual co-existance is only possible if Ahimsa in our practice is accepted. How can you take note of others or other person's views if you are not kind to them. Ahimsa saves a person from cruel dogmatism, religious fanatism ans psychological egoism; and to save from these all is necessary to have objectivity in its true sense. The others or the opponent person may also be as true and correct in the light of his situation and circumstances as I feel myself. To attack on him with all arguments leading to charges is to hurt him, and hurting (physically, mentally or spiritually) is 'himsa' - hurting is killing. Where there is an atmosphere of fights, of such disputes and such arguments and counter-arguments there is no peace, no solution. Thus the acceptance of Ahimsa, creating an atmosphere of love and friendliness, developing the power of tolerance and favourable situation of mutual co-existance, all these pave for Anakantavadi approach. Ahimsa in this way proves to be a very fundamental way of applying Anekantavada. (4) The next fundamental and equally significant way is the 'objectivity'. By objectivity I means to be objective in our approach. Our life is full of events and happenings. Ther are a series of problems and issues we strive to solve or come out of them. The most painful fact about our problems and issues is that almost in all such cases our subjectivity.our prejudices, out partial and onesided conclusion etc. make the problems much more complex than what they actually are. In fact bjectivity is one of the ways that can be developed by a person by practicing it daily in all his fields of experiences and

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50 Gems of Jainism can thus become habitual. Objectivity is objective-approach; in other words, to deal with a situation without being personally attached to it. Philosophically we may say that when we are in the situation, but not of the situation or for the situation, it is objectivity. Such objectiity opens the doors facing all the different direction, and such objectivity prevents us from being attached to or belonging to a particular directions, to practice anekant' as to practice to respect others and consider them is no problem. Such objectivity, mainly to professionals and administrators, makes life smooth and blissful.. (5) Last but not the least, is an Awareness; a consciousness. Some one has said that majority of the battles in the world and quarrels in life are caused by senseless, irresponsible, stupid, statements or judgement uttered by man. If we want to be rewarded by Anekantavada, which has its moral and ethical implications, a conscious effort to look before we leap and to think before we speak is a must. To think before we speak means to remember the narure of Truth in its relative terms. This, again, is a way that can be mastered by constant and continuous practice leading one to become so habitual that such an approach with cautioueness becomes a part of his life. The above five ways are the fundamental ways of applying anekantvada in our to-days day-to-day life. These ways are not and can never be the only ways or universal ways. In the light of the time through which the humanity passes, in the light of the problems and situations arising brefore us, and in the light of the innumerable germs causing a gross misunderstanding resulting into a life full of stress and strain, the above mentioned five ways will certainly prove to be fundamental ways to put Anekantvada into practive. When we have talked so much of Anekantvada and its application, let me also huinbly end with a note that this is also one-side of the Reality; there can be so many other sides and they can be as real and as true, as fundamental and as fruitful as these ways are.

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Jain Theory and Practice of Anekanta _51 Notes: 1. (Anantdharmata makm Vastu) Saddarsana Samuc'caya-55 2. Tattvarthasutra v-29-37 Prof. S.N. Dasgupta, "A History of Indian Philosophy" vol. I (1975) p. 175 Dr. Chandradhar Sharma, "A critical survy of Indian Philosiphy" (1976) p.51 Tattvarthasutra v-29 Tattvarthasutra and Saddarsana Samuccaya Dr. Y.J. Padmarajiah, "Jain theory of Reality and Knowledge", (1963) p-274 8. Ibid-275 9. Dr. S. Rashakrishnan, "Indian Philosophy" vol I (1977) p 304 10. Ibid-304 11. Dr. J.P. Jain, "Religion and Culture of the Jains", (1977) p-7 12. Prof. Chatterjee & Dutta, "An introduction to Indian Philosophy" (1968) p-86 13. Ibid-p-86 14. Ibid-p-86 15. Mohan Lal Mehta, "Outline of Jain phylosophy", (1954) p 132 16. Dr. S. Mookerjee, "The Jain Philosophy of Non-absolution" (1978) p-24 17. Ibid-p-29 18. Dr. Ramji Singh, "The Jain concept of Omniscience" (1974) p-164 19 Aptainimansa-101 20 Kumundcandra - "Nyaya" - vol. I p-88 21 'Nyayavatara'-28 22 'Pariksamukham' - II - 11

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Gems of Jainism 23 24 25 26 27 28 Haribhadra, "Anekanta Jay a Pataka" -vol II- p-cxx. Aptamimansao-105 Pt. D. Malavania, Jain Dharma Chintan' (1965) p-188-18 Ibid-p-188-191 Dr. J.P. Jain, "Religion and Culture of the Jains" (1977) p73-74 Dr. Rmaji Singh, "The Jain Concept of Omniscience" (1974) p-165 M.D. Desai, "Nyayakarnika" p-25 (Introduction) Dr S. Mookerjee, "The Jain Philosophy of Non-Absolution" (1978) p-27 Pandit Sukhalalji, 'Essence of Jainism' (1988) p-170 Dr. H.S. Bhattacharya, 'Anekantavada' (1953) p-188 Ibid-p-192. 29 30 31 32 33 SELECTED BIBLIOGRAPHY 1. Dr. Bhargava Dayanand Jain Ethics (1968) Motilal Banarasidass, Delhi. 2. Bhattacharya H. S. (Prof.) (1) Anekantavada(1953) Shri sain Atmananda Sabha, bahvnagar (guj.) (II) The Philosophy of the Jains (1958) Shree Jain Literature Society, Bombay. (III) Reals in Jaina Metapphysics (1966) The Sheth Shantidas Khetsy Charitable Trust, Bombay. 3. Chatterjee S.C. & Dutta D.M. An Introduction to Indian Philosophy (1968) University of Culccutta , Calcutta. Dasgupta S. N. A History of IndianPhilosophy Vol. (1975) Motilal Banarasidass, Delhi.

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Jain Theory and Practice of Anekanta 53 Gandhi V. R. (1) The Yoga Philosophy (1993) Shri Mahauva Tapagochcha Jain Sangh Mahava (guj) 364290 (II) The Jain Philosophy (1924) Shree Agamodaya Samiti, Bombay. 6. Jaini J, L. Outlines of Jainism (1979) Malvania Dalsukhbhai (pandit) (1) Jainism (some Essays) Prakrit Bharati Academy, Jaipur. (II) Jain Dharma Chintan (1965) Gurjar Grantharatna Karyalaya, Ahmedabad Mehta M. L. Outlines of Jaina Philosophy (1954) Jain Mission Society, Banglore. Dr. Mookerji Sat kari The Jaina Philosophy of Non-absolutism (1978) Motilal banarasidass , Delhi. 10. Dr. Padmarajiah Y. J. Jain Theory of Reality and knowledge (1963) Jain Sahitya Vikas Mandal, Bombay. 11. Dr, Radhakrishnan S. Indian Philosophy Vol. 1 & II (1977) George Alien & Unwin Ltd., London. 12. Dr. Sharma Chandradhar A Critical Survey of indian Philosophy (1976) 13. Dr. Singh Ramjee The Jain Concept of Omniscience ( 1974) L. D. Institure of Indology, Ahmedabad. 14. Sukhlalji Sanghvi (pandit) (I) Essense of Jainisin L.D. Institute of Indology, Ahmedabad 380 009. (II ) 9.

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54 Gems of Jainism 15. Darsana Aur Chintan Part 1 & 2 (1957) Gujarat Vidyasabha, Ahmedabad ( III ) Tattvarthasutra (1977) Shree Jain Sahitya Prakashan Samiti, Gujarat VidyaPith, Ahmedabad. (IV) Jain Dharmano Prana (1978) (ed. By Pt. Dalsukhbhai Malvania) TatiaNathmal Studies in Jain Philosophy Tulok T. K. 'Compendium of jainism' (Jain Darsan Guj. Tr. By C. P. Shukla), (1978) S.P. University, Vallabh Vidyanagar, Gujarat. UpadheyA. N. Nyayavatara (1971) Jain Sahitya Vikas Mandal, Bombay. 17.