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different approaches to reality and each of the diverse views has reference, not to the entire reality, but only to certain appects, we would be able to resolve their discord and make a correct appraisal. This doctrine of non-absolutism ( anekantavada or syadvada) makes for an outlook that is catholic and tolerant of other systems of beliefs. Philosophically it can be looked upon as an outcome of certain logical and rationalistic slant that is basic to Jainism and that helps it also to steer clear of the danger of relativism.
TWO FUNDAMENTAL SUBSTANCES : SPIRIT ( jiva ) and Non-spirit (ajiva )
We observed that Jainism preaches nonviolence, violence being but an outcome of passions that debase the spirit. " But what is the exact implication of this `debasing of spirit ?' And above all, what is the Jaina conception of this entity called “spirit ?", one would ask. These questions are quite pertinent because to form some adequate idea of any religious system, it is indispensable to dive a bit deeper and peep into its philosophical basis.
The Jain system believes in two ultimate substances (dravya) underlying all the multifarious forms and manifestations of reality. They are
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
