Jaina Philosophy of Non Absolutism

SR No.: 001213
Original Sutra Author: N/A
Author: Satkari Mookerjee, S N Dasgupta
Publisher: Motilal Banarasidas
Publication Year: 1978
Total Pages: 314
Language: English
Classification: Book_English, Philosophy, B000, & B025
File Size: 18 MB

Page 13

Preface
science and philosophy in the domain of knowledge are the augury and the assurance of infinite perfection which is the logical consummation of our destiny. The Jaina is emphatic that omniscience is the condition as well as the result of perfection, and however much we may advance in our philosophical enquiry and scientific pursuit, which are not antagonistic in their aim in spite of their difference in method and lines of approach, it cannot by itself bring about the final consummation. But there is no alternative short cut to this. One must proceed on the road of philosophical speculation and elect to pass through the grind of the intellectual drill that philosophy prescribes until the terminus is reached. The terminus of philosophy is the beginning of spiritual career. The necessity of the pursuit of philosophy is vindicated by the fact that no thoughtful man can get rid of it. Even the man, who decries philosophy and condemns its culture, can hope to make out his case by only having recourse to philosophy. The denunciation of philosophy itself results in the setting up of a rival philosophy.
India's philosophical culture is characterized by a sincerity of purpose and seriousness of outlook which cannot fail to extort the unstinted admiration of all but the cynic. Another characteristic of Indian speculation is the unfettered freedom of thought which was unknown in other climes. There was no state persecution for philosophical opinions, and censorship of thought was unknown, provided it did not instigate the subversion of the moral order. The same was true of religion. India has been the land of freedom of religion, which is however a recent growth in the West. This was made possible in India for the reason that Indians did not seek to make political and economical capital out of their religious persuasion. They never confounded things of Caesar with things of God. Another reason seems to be the perfect agreement and unanimity on the necessity of moral discipline. Indian thought was agreed on the moral condition that the animal in man was to be supplanted by the divine. There may be some truth in the contention that India's tolerance of other faiths has resulted in the weakening of her political power. Indians are not even today intolerant of other creeds; but the political consequences are to be set down to the account of the proselytizing zeal of alien faiths which seek to strengthen