Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

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Essence of Jainism
Reach angle is an unavoidable part of the full observation. In the same way, philosophical thinking of or observation on any one thing or the whole universe can be undertaken with several expectations. Expectation arises, just from the natural structure of the mind, the psychic effects befalling it, and the form of the object to be pondered over. Many are such expectations and one resorts to these to ponder over the object in view. They support our thinking, they also support the rise of the thought-process. These expectations are therefore known as angle of vision or point of view. All possible expectations, even though apparently opposed, lead to the pondering over or philosophising of the sum-total and this is precisely the total or Anekanta visioning of the subject on hand. Every philosophic vision that arises from these expectations, is each a part or limb of absolute knowledge. These are mutually contradictory, but yet not so because all are combined in absolute knowledge.
Sphere of Activity of Seven Nayas
Visioning of full or just one universe is possible, for a mental inclination is prepared to forget all the differences without leaning towards them and with just one consideration of completeness, be they caused by Gunas, religion, form of individuality. Samgraha Naya' is just one full visioning and experience of one absolute meaning that originates from the word 'Sat' born of the background of non-difference. The mental leaning that inclines towards the differences brought about by Gunas or individuality and views the universe, is known as 'Vyavahara Naya.' This is because diffe. rences find special scope as a background of the worldly dealings accepted by the societies and individuals. The limits of the word 'Sat' do not remain intact by this visioning; they get divided into parts. That same differentiating mental leaning or expectation inclines towards the differences made by time, is efficient and views only the present as 'Sat' and removes the past and future from the definition of the word 'Sat'. When this happens, the resultant universal vision is known as 'Ṛjusutra Naya'. This is because it has discarded the revolving of the circles of the past and future and it moves on the straight line only of the present.