Outlines of Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Jain Mission Society Bangalore

Page 19

PREFACE
My object in preparing the present treatise has been to make a humble and honest contribution to one of the most significant systems of Indian Philosophy, viz., Jainism. The system is, of course, too vast to be adequately treated in a single treatise, and, consequently, I have tried to restrict myself to the general features thereof. I have made an attempt to present the outlines of Jaina Philosophy on the basis of original Prakrit and Sanskrit texts in such a manner as to make the presentation interesting, intelligible, and easy.
The treatise is divided into six chapters. The first chapter has been devoted to a brief survey of the conception of reality from the stand-points of Idealism, Realism, and Jainism. The general features of the six fundamental substances recognized by Jaina Philosophy have been elaborated in a simple and comprehensive manner bearing in mind the non-absolutistic implication of thought. The nature of soul has thoroughly and critically been examined in the second chapter. The third chapter has been devoted to the conception of matter. What are the different forms of matter according to Jainism; what is the nature of atom and molecule; what is the relation between matter and soul, how many kinds of bodies are there; what is the nature of sound, union, fineness, grossness, figure, divisibility darkness, shade, heat, light, etc.; all these questions have been answered in this chapter. In the fourth chapter I have dealt with the theory of knowledge The Canonical as well as Logical conception of knowledge has been discussed in it. The fifth chapter is on the relativity of judgment. The nature of seven-fold judgment and the theory of naya have been precisely presented in this chapter. The sixth chapter deals with the doctrine of karma which is of immense importance from the ethical standpoint. The doctrine of guṇasthāna has also been included in this chapter, since it is invariably associated with the conception of karma. I am sure this work will give an introductory idea of Jain Philosophy.
The credit for this work, I must confess, goes to the teachings, blessings, affection, and inspiration of my revered teachers Pandit Dalsukh Valvania and Dr. Chandra Dhar Sharma. I am very much grateful to Syt. Prithvi Raj Jain, Dr. Nathmal Tatia, and Professor J. A. Venkata Rao who kindly read the whole manuscript and gave their valuable suggestions. I am especially indebted to the Jain Mission Society, Bangalore, who very kindly arranged for the publication of this work.
MOHAN LAL MEHTA
JAINASHRANA Banaras Hindu University
15th August 1957