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Jaina Perspective in Philosophy and Religion
The second sense in which philosophy is used is that of Knowledge of self (Atma-darśana ) or intuitive experience. The Upanişads and other systems recognise self as the ultimate reality and hence to know the self is to know the reality, Strangely enough, some of the Jaina mystics like Kundakunda, Pūjyapada and Yogindu accept this view of philosophy. For them knowledge of the self is the highest knowledge and self-realisation is the highest value of life. “One who knows the self, knows all.” The gathās of Kunda-kunda, Pūjyapāda and Yogindu read like passages from the Upanişads and Vedanta. Kunda-kunda clearly says : "It is from the practical point of view only that the Omniscient Lord perceives and knows all; from the real point, the omniscient perceives and knows his soul only."1 Yogindu's words are also remarkable when he declares, “That Ātman is known, everything else is known, so Ātman should be realised.”2 Pūjyapada distinguishes 'self-knowledge' from ‘self-delusion"3 like the Upanişads and the Vedanta.4
The third meaning of philosophy is reason or ratiocination. The Nyaya is the champion of logic in Indian thought. Logic is regarded as the light of all knowledge, means of all practical behaviour and even substainer of all virtues, Without logic, philosophy looses its lustre. Self-knowledge or Intuitiveknowledge is rare phenomenon. It can not be generalised. Hence for ordinary use of life, logic is a must in the field of thought and behaviour. In the absense of reasoning, idea become idiosyncrasies. They become too personal and private. Even intuition is not against reason, though it may be beyond reason. Those who do not know reason are begots and fools and not men. Hence every system of Indian Philo
1. Niyama-sära, Gatha 158. 2. Paramātma-prakaśa, I. 103. 3. Samadhi-tantra, Gatha 20-22. 4. Brhadaranyak Upanişad, III. 7. 1; Vedanta-sára, 171;
Brahma-sūtra ( S. B.), IV. 1. 3.
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