Jainism as Metaphilosophy

SR No.: 001194
Original Sutra Author: N/A
Author: S Gopalan
Publisher: Satguru Publications Delhi
Publication Year: 1991
Total Pages: 92
Language: English
Classification: Book_English & Philosophy
File Size: 5 MB

Page 34

Jainism As Metaphilosophy
2 3 4
Notes and References This is not to suggest that in the other schools of Indian philosophy, - orthodox and heterodox - discussion of the nature of Reality is not the main concern. It should be positively conceded that the dominant characteristic of Indian systems of philosophy in general (the cārvāka matcrialist's position being an exception) is their building systems of thought on the suong foundations of metaphysics. Even though the point may be contested by some scholars from the point of view of early Buddhism, it should be remembered that despite the fact that the Buddha was averse to dwelling on metaphysical issues, a metaphysical view is discernible in his thought. In fact the metaphysical system-building found in the various schools may even be regarded as occasioning the implicit and explicit criticism of the way systems of philosophy have procecded. And, Jainism as metaphilosophy is identifiable precisely in the philosophers of this tradition suggesting how systems of philosophy should and should not be built. See Bhagavati-Sülra, xxv, 2-4. Pañcāstikāya, 8. Sarvārthasiddhi, V.30. Tattvärtha-Sūtra, V. 29. Being, identity, non-difference (and) continuance are also terms which are used as equivalents of the term permanence (dhruvaiva), observes a scholar. - See Y. J. Padmarajiah, Jaina Theories of Reality and Knowledge, Bombay: Jain Sahitya Vikas Mandal, 1963, p. 127. One of the distinguishing features of Jainism is that it regards karma as an aggregate of extremely finc matter which is imperceptible to the senses. The binding effect of karma is explained in terms of the various stages through which karmic particles are attracted towards the jiva, thanks to the attitudes of attachment and aversion developed, and engulf it finally. As matter (pudgala) is an aspect of the category of ajiva (the r.on-conscious principlc), the contact of jiva with ajiva is regarded as instrumental to the state of bondage. This signifies that the Jaina system of ethics is grounded on its metaphysics. The analysis of Reality has implications for the
8.