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Jaina Perspective in Philosophy and Religion
attitude is rationalistici in epistemology and middle of the road (Madhyama pratipada2 in metaphysics and morals. The Jaina attitude, from the days of Mahāvīra is radical non-absolutistic, which has developed perhaps out of their great regard for non-violence. Jainism, a religion, has practically been identified with non-violence ( Ahimsă ) and is the key-note of Jainism. Non-violence to be total and complete must be non-violence in thought, word and deed. Hence, they have formulated non-absolutistic theories in all these three fields of life-Anekantavada ( thought ), Syadvada ( speech ) and Ahirmsā (action ). Thus, non-absolutism is not partial but integral, not an accidental but an essential feature of Jainism. It is true that the spirit of synthesis ( samanvaya ) is found in the very texture of Indian culture because it has been a unity in diversity. Hence, even before the advent of Lord Mahāvīra, the non-absolutistic ideas in the seed form were present in the philosophical climate of India. In the Vedas and Upanişads, the ultimate reality is described neither4 as "purely real ( Sat )5 nor as unreal (asat )... Some say it was One?, while others hold it become many8. Ultimately, it is said that the ultimate reality is the same, though it is called by different names. Ātman is
1. Bodhisattvabhūmi, I. XVII ( Yukti-Sarana ), Chūla
malukya Sutta, 63. 2. Samyutta-nikaya, XII. 17. 7-15; XII. 35, 5. 3. Digha-Nikaya, II, p. 217 (P. T. S. ); Mahānidana Sutta
( Warren's trans. p. 208 ); Sainyutta Nikaya (Warren's
Trans. ) XXII. 165. 4. Rg-veda, X. 129; Īsavasya Upanişad 5. 5. Rg-veda, I, 164.46; Chāndogya Upanişad, VI. 2. (. Bșhadaranyak Upanişad, I. 2. 1; Taittiriya Upanişad
II. 7; Chándogya Upanişad, III. 19. 1. 7. Chándogya Upanişad, VI. 2. 8. Ibid. 9. Ķg-veda, 1. 164. 46.
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