Jaina Bibliography Part 2

SR No.: 016036
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Veer Seva Mandir Trust
Publication Year: 1982
Total Pages: 900
Language: English
Classification: Dictionary & Dictionary
File Size: 15 MB

Page 876

JAINA BIBLIOGRAPHY
1950).
2838
A. N. UPADHYE-The Fundamentals of Living Faiths: Jainism (Silver Jubilee Commemoration volume, the Indian Philosophical Congress, Pp. 132-38, Calcutta,
1895
This paper gives a succint exposition of the fundamentals of Jainism; its historical antecedents, metaphysical basis, logical approach and ethical ideology.
P. 132. Jainism, a sramanic culture, which thrived in Eastern India even prior to the advent of Aryans in Indian Midland. Jainism accepts both change and permanence as facts of experience.
P. 133. In Jainism the basic substances are eternal and their interaction explains all changes. The idea of absolute creation and destruction by God is not acceptable to Jainism. The God in Jainism is a liberated soul, a spiritually perfect ideal. He is an example to inspire and to guide. Every soul can aspire to achieve Godhood by annihilating Karmic forces.
P. 134. In Jainism the divinity can be adored at the various stages of spiritual evolution. Siddha-the liberated soul; Tirthankara (Arhet) the omniscient teacher; Acarya-preceptor; Upadhyaya-preacher; and sadhu-the monk these mark the various stages of the soul's spiritual progress. Jainism is a religion of self-help, and enables one to cultivate individual strength and courage on the path of spiritual progress. The Karma, according to Jainism, is a subtle matter, or energy, which is associated with Atman (soul) from beginningless time; and the spiritual emancipation becomes complete when the Atman develops its inherent glories by removing the Karmic shackles which were all along eclipsing the nature of Atman. The Karmic influx into the soul is due to one's activities, mental, vocal and physical.
Pp. 135-36. Jain logic insists on qualifying every statement with 'Spať, i.e., 'may be', to stress its conditional or relative character. Besides these two judgements, namely, 'somehow S is P' and 'somehow S is not P'. Jain logic admits a third kind of judgment, namely, 'somehow S is indescribable'. These three are the basic predications; and when they are combined successively and simultaneously, the maximum number of combinations is seven and not more. These are: (1) Somehow S is P; (2) Somehow S is not P ; (3) Somehow S is indescribable; (4) Somehow S is P and is also not P; (5) Somehow S is P and is also indescribable; (6) Somehow, S is not P and is also indescribable; and lastly (7) Somehow S is P, also is not P, and is also indescribable.