Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

Page 11

CONTENTS
(The numbers indicate pages)
FOREWORD by Mahamahopadhyaya Dr Gopinath Kaviraj
INTRODUCTION PRONUNCIATION ABBREVIATIONS
CHAPTER I
THE NON-ABSOLUTISTIC ATTITUDE OF THE JAINAS Nature of ancient Indian literature, Study of the philosophical attitudes Bhāhmaṇical, Buddhist and Jaina-proposed (1).
xvii
XXV
xxxii
xxxiii
THE BRAHMANA ATTITUDE-Philosophical speculations of the Rgveda, Nasadiya hymn analysed, Reality is inexpressible (1-2); Speculations become more concrete in the Upanisads (2-4); Gradual development of the philosophical attitude described (4); Doctrine of rebirth and karman, Ethical attitude (4-6); Summary (7).
I-26
THE BUDDHIST ATTITUDE-The rationalistic attitude of the Buddha (7-8); The avyakata problems, the four kinds of questions (8); Origin of metaphysics (8-9); Šāśvatavāda and ucchedavāda (9-10); Finiteness and infiniteness of the world (10): Body and soul (10-1): Doctrine of suñña (12); Nirvāņa (13-4); Buddha's avoidance of metaphysics and his rationalistic attitude (14-5); Ethical attitude of the Buddha (15-7).
THE JAINA ATTITUDE-Mahavira's attitude towards life, Stress on the principle of ahimsa and adherence to common experience (17-8); Jaina outlook reviewed on the basis of the Acaranga (18-21); Jaina attitude based on rational consciousness (21); Non-absolutistic attitude and its origin (21-2); Mahavira's solution of the avyakata problems (22-3); Being and becoming not naturally incompatible (24); Doctrines recorded in the Sutrakṛtänga (24-5); Attitudes of Mahavira and the Buddha compared and contrasted (25-6).
CHAPTER II
THE EPISTEMOLOGY OF THE AGAMAS
27-80
INTRODUCTORY-Necessity of the study (27) Antiquity of Jaina epistemology (27) Criterion of right knowledge (27-8); Imperfection due to karmic veil, Function of the sense-organs, Five classes of knowledge classified into pratyakṣa and paroksa (28); Samvyavaharapratyakṣa (28); Comparative and critical attitude of the Jainas (28-9).
MATI-JÑANA-Its nature as paroksa and samuyavahara pratyakṣa (30); Manas recognized as only a quasi-sense by the Jainas while the other systems accorded it the status of a sense-organ (31-2); Synonyms