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JAINA BIBLIOGRAPHY
1555
Both are realistic in approach and idealistic in outlook. Kevala-jñāna and the super mind are the highest points of evolution, in which the essential nature of the self unfolds itself. Intuition and knowledge are the two constituent factors of the soul, and there is no antagonism between the two. Ananta catustaya in the state of Kevala-jñāna conforms to the three infinite potentialities of Saccidānanda. Ananda is the main permeating element in both the conceptions. Different stages in the course of evolution are the different poises of the same Reality in both the philosophies and all different view-points ultimately merge, into the vastness of this last stage.
Points of Dissimilarity
Jainas start their enquiry from the world of value. Unlike in Kevala-Jäāna intuition reigns and intellect loses itself into it in the super mind. Jainas reject Absolutism and maintain relativity in Kevala Jñäna, while Śri Aravinda though admitting relativity on the level of intellect lays stress on the unity only. Jainas condemn the idea of grace and involution, while Sri Aravinda very vehemently affirms it.
1927
Muni NAGRAJ-Syadvada and the theory of Relativity, (Summaries of Papers, A.I.O.C., XIXth session, Delhi, 1957).
P. 87. Whatever we speak contains a relation and without relation every speach becomes devoid of truth, or false.
1928
Radha Krishna CHOUDHARY---Comparative study of Faina and Buddha Philosophy, (Summaries of Papers, A.I.O.C., XIXth Session, Delhi, 1957), pp. 77-78. Main points given and discussed :
(a) Both advocate the some way to liberation.
(b) Buddhist improved upon the Jaina legends.
(c) Monastic tenets of both emphasising the rational elements in man closely resemble.
(d) As the Buddhists emphasised on the Aryasatya.
So the Jainas on Samvara.
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