Essence of Jainism

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

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Essence of Jainism
following modes of proof acceptable to all without controversy and in all clarity (1) Rebirth; (2) Its cause; (3) Some element that takes to rebirth, and (4) bringing an end to the causes of rebirth by some special means.
These modes of proof are considered to be subjects of direct perception. We can assume and accept that some sage-like seer or seers must have had a direct perception of these. This is because so far no difference of opinion has arisen in any spiritual philosophy or philosophies regarding these and similar elements; no body has gone against these. Difference of opinion is found, however, in the matter of the particular forms of these basic modes of proof and in the detailed thinking on these. This difference of opinion and mutual opposition amongst the main philosophical systems and often among the different branches of some systems, is very acute. It is so very acute that no impartial critic would ever believe that the detailed beliefs of these cults have ever become a subject of direct perception. If these beliefs are derived from direct perception, then which cult holds these beliefs? It is a difficult task indeed to prove the promulgator of any cult as the seer in matter of the details. We can therefore take darsanaphilosophy to mean revelation at the most with reference to the above mentioned basic modes of proof; we will have to give some different meaning to the word darśana-philosophy with reference to the details of these modes.
As we ponder over the problem, we feel that the second
meaning of the word "6 darśana-philosophy" should properly be
"
"a strong conviction". Actually this is the second stage of the meaning of the word. This second stage of meaning is clearly visible in the sutra--" तस्त्रार्थश्रद्धानं सम्यग्दर्शनं ", the inclination to wards validly determining the nature of things is Samyak dar sana", by Vacaka Umāswati, and in the commentaries on his work. Umaswati lays down in specific terms that "faith in or inclination towards modes of proof" and that only, is philosophy. Here, let us never forget that the word Śraddha' means a strong conviction or confidence and not direct perception'. Faith or confi. dence is a typical background by which direct perception in cult is kept alive. I have known this as the second stage of philosophy.
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