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

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Jaina Perspective in Philosophy and Religion
(c) Beyond Anekanta : True, absolute wisdom is baseless without the Anekānta logic but to suppose that there is nothing beyond Syadvada in Jaina theory of knowledge, is wrong. The importance of Syadv: da lies more in its analytical enquiry than in concrete results. It is a way of philosophising rather than a readymade metaphysics. The demand of higher spiritual life is the life of a Yogin, who realises the complete unity of existence in his consciousness, transcending the sphere of the phenomena. He can view things sub-species aternitatis, through his pure insight and intuition. "He is in possession of absolute truth, transcending the realm of provisional truths."} This is the state of supreme knowledge, free from all limitations, where “the soul vibrates at its natural rhythm and exercises its function of unlimiting knowledge.”2 This is another name of pure perception or infinition in epistemology and mysticism in religion. This is an attitude of mind which involves a direct, immediate and first hand intuitive apprehension of the reality. Some Jaina teachers and another like Ācārya Kunda-kundas and Yogindu4 are outspoken mystics. Their mysticism turns round two concepts --- Ātman and Paramātman (God but not creator ). Parmatman in Jainism is nearer to that of a parsonal Absolute and the different states of spiritual development are merely meditational stages being caused by sick-mindedness of the soul for its final deliverance.
(d) From Anekanta to Advaitiya Omniscience : So far Jainism puts the highest value on the mystical experience of a Kevalin who transcends the realm of the phenomenal and
1. Shastri P.: His article on "The Jaina Doctrine of Syad
vāda with a New Pragmatic Background", in Siddha-Bha
rati, II. 93. 2. Radhakrishnan, S. : Indian Philosophy, Vol. I, p. 298. 3. Pravacana-sara, I. 35, I. 60, I. 61, I. 29, II. 106. 4. Paramātma Prakasa, II. 174, II. 201, II, 195, and his
Yoga-Sára, V. 9.