Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
241
The difference between the two is that kevalajñāna expresses the comprehensible knowledge of reality while Syādvāda expresses the predicational propositions of the experience of reality presented in kevalajñāna. The first, is a direct experience, Syādvāda is the indirect expression of the direct experience.1
SYADVADA : THE PRINCIPLE OF COHERENCE - 3
The different systems of philosophy have given different pictures of reality. As a result, there is ambiguity and metaphysical confusion, because the pictures of reality presented by different schools of thought sometimes contradict with each other, and we are at a loss to know which theory of reality should be accepted. This creates intellectual chaos. For instance, even in the concept of the Atman, there are different views expressed by different philosophies. Cārvāka denies reality of the Atman as a perminent substance. Even in those schools of thought where there is agreement regarding the reality of the Atman, there are distinctions in the presentation of the nature of the Atman. Sānkhyā philosophy accepts the eternity and substantiality of the Atman. Consciousness is its essence. According to Sankhya ātman is passive without attributes.? Nyaya-Vaiseșika posit the reality of the Atman and say that Ātman is a substance which has qualities. Mimärsakas maintain that Atman is a substance and is eternal, although it expresses modification in different forms of status. Buddha, refuses to discuss the metaphysical problems like the Atman and Nirvāņa. He said that Ātman is a subject which is "avyāk rta” (indescribable) and became silent. In this sense, different schools of thought have given different interpretations about the nature of the Atman. Some say, it is all-pervading like space (Akāśa), some maintain that it is atomic in nature and some others say that Atman is of the size of the thumb.
Regarding the nature of the Alman, some say that it is the product of the elements. Some others maintain that consciousness is not the characteristic of the Atm in, but it is produced by the meta
1. Aptamīmaṁsā 105 2. aprachyutänutpannasthiraikarūpam nityam. 3. Majjhimanikāya, cüla mālunkya sutta 63.