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philosophers ran in this course. He takes us sorre what at a houpd to the point of the development of all phenomenal existence from central real existence which lies behind, but the distinction is not to my mind quite clearly inade out, of the Jain philosophy from the other systems, when he says the Jains or the advocates of the development theory, from which he springs to the notion that their ideal is physical, mental, spiritual, and moral perfection. He goes on to say that the pbenomenal is on Jain principle indistinguishable from the real. I should like bim to say something about the passage in wbich he says: "Firt, there is the indefinite cognition as an isolated object or idea." That to me; is rather puzzling, because cognition to my mind means recognising something by its limits. So long as you do not assign to something limits which distinguish it from something else, the process can hardly be called a cognition; it only becomes a cognition in so far as you mark it off by some particular signs, or limits, from other notions. Then we bave the phrase. "condensation of all differences." I suppose that means a “suppression of differences.” If you in your philosophizing, in order to arrive at some comprehensive category, suppress one difference after another, at last you lose all possibility of recognition. I take it that "condensation" here means suppression
that you lose yourself if you carry that suppression of particulars and accidents and differences too far. Then the word "diffuseness' occurs. "The analysis
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| SR No. | 002014 |
| Book Title | Jain Philosophy |
| Original Sutra Author | N/A |
| Author | Virchand R Gandhi |
| Publisher | Agamoday Samiti |
| Publication Year | 1924 |
| Total Pages | 406 |
| Language | English |
| Classification | Book_English, Philosophy, & Religion |
| File Size | 17 MB |