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philosophy is not logic or conceptual analysis but the vision of reality-Darśana. Moreover, clarity of vision also leads to uprightness in life and behaviour (Padhamam ņāņam tao dayā). When the supra mental gnosis dawns, all doubts and despair are despelled like the darkness at the noon day and all attachments are shaken The Jainas also believe with Socrates that "virtue is knowledge". In philosophy we are dealing with mystery, which cannot be reduced to this or that intellectual formula. Hence our aim is not only to attain the conceptual clarity. We are not dealing here only with the spheres of the sensible and the intellectual but with the spirit, which transcends the senses, mind and intellect. The conceptual and linguistic problems arise when philosophy impoverishes and vision goes on a holiday. We, then, fail to understand the words of the Tirthankaras. We then dwell simply on the words of the scriptures and miss the sense. In the absence of the spiritual experience the words of the seers seem to be unintelligible, and non-sensical, with the result we quarrel only with the words as the bad workman quarrels with his tools, and are lost into the philosophical controversies. However, we must note that logic is only a part of philosophy and not co-extensive with it. It is only a means and not the goal in itself. The linguistic-analysts are mistaken in identifying the means with the end by making linguistic analys the sole concern and the end of philosophy. We must remember that grammar is not literature, nor is prosody, poetry. The answer to the philosophical contro. versies must be sought in experience, and not in mere dialectics. For, reason cannot lead us too far. It goes to some extent and then it stops. There comes a level where logic becomes illogical and all arguments are the arguments in circle; they beg the question. Even the process of linguistic analysis, when consistently analysed, leads to regressus and infinitum. For, a statement is analysed by another statement which itself remains unanalysed. For the analysis of that statement, we require another statement, and so on ad infinitum. Thus in order to arrive at some categorical ground, language has to be related to experience and reality, otherwise everything will rest upon 'if-then' and be hypothetical.
Reality, according to Mahavira, is beyond words, thoughts and logic. Words and thoughts return baffled when they try to comprehend the mystery. (Savve sarā piyattati, takkā taltha na vijjai, mai tattba na gābiyā).10 The experience of the Reality (Kevala jñāna) is inexpressible. Mahavira said, "The vision of the ordinary man is limited and conditioned; he cannot comprehend the Reality in its totality, nor can he describe it completely and adequately. Reality is many-faced, and is in a constant flux, which is ever changing and flowing. It is far beyond the grasp of the senses and intellect, and much less within the reach of language. Though appearing in the present, it encompasses both the past and future. It is known only through kevala jänna, the hundredth part whereof is grasped by intellect, and the hundredth fraction thereof is expressible through words". This necessitates one to keep silent, Mahavira, in fact, kept silent and
Mahaveer Jayanti Smarika 77
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