________________
charting further studies of the subject as Dr. Glasenapp has given useful information about the books on the subject, and the contents of the Karmagranthas.
Preface ix
6. Stages of Progress of the Soul The Fourteen Gunasthan: In this chapter the Jain path of progress of the soul on the way to salvation is indicated whereon the fourteen Gunasthana form the fourteen milestones. This shows that as the Karma load of the soul reduces, the soul rises on the scale of spiritual development and progresses on the path of liberation. This chapter is, therefore, directly related to the 'Doctrine of Karma. Similarly the next chapter deals with The Five Bodies, the human soul acquires from time to time since times immemorial. These are also related to the Doctrine of Karma, but because of the fact that they are matters of common interest brief separate mention has been made of the same, as the Karma are also attached to the soul in the form of Karma body (Karman Sharir).
7.The Central Philosophy of Jainism
Anekantavada: This is the chapter dealing with the philosophical contribution of Jainism which is being supported by latest findings by scientists ranging from mathematicians to physicists. Actually this contribution of Jain philosophy contains seeds of synthesis of conflicting views and proves that the things which appear contradictory are actually complementary. This is also the latest finding of "The Principle of Complementarity which we owe principally to Niel Bohr
perhaps the most significant and revolutionary concept of modern physics". (Extract from Dr. D.S. Kothari's article 'Modern Physics and Syadvada' given in the App. C). As stated earlier the scope of Anekantavada (including Nayavada and Syadvada which have been dealt with in this chapter) is expanding with modern findings of eminent scholars. Thus, interesting light is thrown by Dr. B.K. Matilal in his lectures delivered at and published by L.D. Institution, Ahemdabad (which one can read with benefit), that Anekantavada is a sub-variety of Vibhajyavadda like Buddha's Middle Way. The latter however, is only analytical and can be termed the 'Exclusive Middle'; while Mahavira's Anekanta should be called 'Inclusive Middle' with analysis as well as synthesis. Further the learned Doctor mentions that the standpoints or Naya were classified into various types for taking into account the different philosophical views prevalent in classical India. The vindication of these age old principles by advancement
Jain Education International
For Private Personal Use Only
www.jainelibrary.org
