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
533
during day.' We have to conclude that Devadatta is eating at night. In these forms of expression of arthāpatti, there is the element of vyapti and the presence of vyapti would make it a form of inference. Therefore, the Jainas would consider it a form of inference.
IDEALISM AND REALISM
The Jainas have classified the philosophical theories as idealistic päramärthika) and realistic. This distinction depends upon the distinction of reality on noumenal (pāramārthika) and phenomenal (vyāvahārika). Consciousness and unconscious matter are the noumenal realistics. They are real and the Jainas have accepted the realities of the external world. In this sense, Jainism is realistic. And Jainism is dualistic also because there are two types of realities which are equally important and real, i.e., conscious jiva and the unconscious world emanating from pudgala. The Jainas say that to consider consciousness as unconsciousness and unconsciousness as consciousness is mithyadṛşti. It is perversity of knowledge.
According to the Vedanta there are three grades of reality: 1. pāramārthika satya (noumenal reality) or ultimate reality, 2. vyāvahārika satya is the phenomenal reality and 3. pratibhāsika satya, the state of reality in the state of appearance as in the case of the experience of the real in the dream state. Brahman is the only reality and the world is an appearance. In this sense, the pure consciousness with characteristics may be ascribed to the Brahman only, and the non-living physical events as is the appearance. Right knowledge is that knowledge which knows the distinction between the real and the appearance.
THE DUALISTIC-NON-DUALISTIC THEORY
Jainism is a spiritualist philosophy which maintains that the atman is real and independent spiritual substance. The other systems of philosophy which accept the reality of the atman present in different way. The Vedantin has described the nature of the atman following the tradition of the upanișads. According to the Vedāntin, ātman is the ultimate principle and Brahman and atman are identical. The vast expanse of the universe which is unconscious is rooted in the
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