Jain Theism

SR No.: 006509
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Hemant Shah
Publication Year: 1997
Total Pages: 218
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 10 MB

Page 11

by modern psychical research. This statement of ours is justified by the fact that as N. M. Tyrell has observed. research (properly so-called) point strongly towards communications from the dead." (Tyrel N.M. : The Personality of Man, Pelican Books, 1946, P. 205) and these communications could be scientifically explained only through the hypothesis of rebirth and continuation of subtle body.
Before we proceed to indicate the significance of Jaina Sadhana, it is necessary to clarify that our reference lo scientisic support 10 metaphysical beliefs regarding soul and Samsára is just to help those rationalists who receive knowledge only through the doors of science. There are however, other rationalists who have not closed their doorsto saving knowledge by wisely accepting intuition as a source of valid knowledge. For such highly rational persons scientific support to intuitively certain metaphysical truths is nothing more than an additional confirmation. Educational institutions all over the world are better advised to teach their students the distinction between "lower or uncritical rationality and higher or critical rationality' because the development of critical rationality resulting in morality and spirituality is the general aim of all educational institutions.
The Jaina philosophy of Sādhanā is essentially the philosophy of right conduct (Sanyak Cāritra) based on clear intuitive vision or conviction (Samyak-darśana) and rationally validated knowledge (Samyak-Jnāna). Intuitively and rationally justifiable right conduct prescribed by Jainism includes practice of a number of inter-connected virtues of which the practice of non-violence (ahiińsā) is most fundamental because all other virtues can be subsumed under it. This will be clear by the following observation of Hari Satya Bhattacharya :
pramatta- yoga) and the actual act of violence consists in hurting either one's own subjective self (Bhāva-Präņa) or objects attached to that (Dravya-Präņa), or another person's mentalities or objects connected with them”. (Hari Satya Bhattacharya: Jain Morel Doctrine, Jain Sahitya Vika Mandal, Bombay, 1976, P. 54)..
Not to help oneself or others is subtle form of hurting. Thus, the positive aspect of practicing non-violence is to help oneself and other in all possible ways including the highest spiritual way. This means that Jainism teaches humanity to raise its level to divinity through the practice of non-violence. Thus, the Jaina Sādhanā is very relevant and necessary not only for transcendental self-relization but also for