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
we find the basic doctrines of Yoga in the Nyaya, Vaiseșika and Vedānta philosophy. Some peculiar Yoga processes bave found place in Buddhism also. In a similar manner, the Jain philosophy also has its full thinking on the yogic process. Openess of the basic questions on life-research
We have thus seen that the Jain philosophy has two principal parts : of philosophical thinking and of research on life. On comparing any tradition of Vedic philosophy or Buddhist philosophy with the tradition of Jain philosophy, one thing is clear that all traditions differ on two points : One with reference to the think. ing on the nature of the world, Jiva and isvara and the other with regard to the gross and external prescriptions about conduct and way of life. In matter of life-research in all traditions of Āryan philosophy on the other hand, there is no difference what. soever. One may believe in isvara or not, one might be believing in Prakrti or atom, one might accept plurality vf souls or oneness in all traditions of Āryan philosophy on the other hand. There is no difference whatsoever. One may believe in isvara and the other may not; one might be accepting Praksti and the other the atom; one might accept plurality of souls and the other oneness; one might look upon Ātmā as universal and eteroal while the other may accept the reverse; one might lay stress on devotion through sacrifice and ritual and the other migbt lay stress on renunciation depending upon more stringent rules. These questions are common to all traditions-Does sorrow exist or not? If it does, what is its cause? Is the destruction of the cause possible? If yes, how? What should be the ultimate aim of our pursuit ? Answers to these questions are also the same in all traditions. There might be difference in words and expression, it might be brief or detailed, yet all traditions have just one reply that nescience-Avidyū and desire are the causes of sorrow. Their annihilation in possible. Vidya and destruction of sorrow lead to the andibilation of the causes of sorrow and that automatically puts an end to sorrow itself. This is the chief aim of man's life. The tradition of lodian philosophies is unanimous about the basic thinking on life-research