Jaina Perspective in Philosophy and Religion

SR No.: 001747
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1993
Total Pages: 282
Language: English
Classification: Book_English, Epistemology, Metaphysics, Ethics, & Yoga
File Size: 15 MB

Page 118

Nature of Unconditionality in Syadvada
109
nality leads us to existence, which as such is unconditional. Behind reason there is always the unreason. We can give the name of faith to this phenomenon as Kanta, Herder, Jacobi etc., have suggested. There are many grounds of faith – one being the scripture. Scripture differs from one another. Jainas must stick to their own position. Here is definiteness. However, we cannot expect such definiteness, on the other side. Reason only differs from one another. Jainas must stick to their own position. Here is definiteness. However, we cannot expect such definiteness on other side. Reason only offers alternative pictures - Jaina, Advaita, Vaiseșika etc., all are equally possible. But do we always obey the command of reason ? No, we have also own interest on irrationality. Hence, in order to avoid indefiniteness etc., we stick to one such possibility which is chosen for us by the community to which we belong or by some superior intuition. Thus there comes unconditionality. However another may choose another possibility as existence if he belongs to another community or if his genius moves in another direction. So there appears to be again alternation among existence. But this alternation is not genuine. There is alternation only so far as we think. There is alternation only on thought level We compare thought with other thoughts. And, what is comparison ? Comparison involves thinking and reasoning, so it is thought process. Some are bound to admit alternation. My standpoint is only a possible one. But I cannot always fly in the air of possibilities, I must have moorings in some one definite form of actuality. I must adopt one standpoint.
(6) Conclusion - Jainism is against all kinds of imperialism in thought. For each community there is a special absolute. But the absolute themselves are alternations so far as they are possible. But this is only on thought level. But when I
1. Immanuel Kant : Critique of Pure Reason, English Trans
iation by Kemp Smith, p. 110, p. 174, pp. 315-316, pp. 323-324.