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डॉ सागरमल जैन : व्यक्तित्व एवं कृतित्व is not true to the same. The division of valid and invalid cognitions, based on the correspondence and noncorrespondence of cognitions with the nature of their concerned objects or with the concerned factual situations is certainly recognised in the Jaina scriptural treatises. But such treatises do not attach much importance to it. In other words in spiritual treatises, the distinction between valid-cognition and invalid-cognition that is proposed by the science of logicis no doubt admitted but is treated as secondary. Forthem that distinction is primary according to which valid-cognition is the cognition which is conducive to spiritual upgrading or development, while invalid-cognition is the cognition that is conducive to increment in worldly entanglement or spiritual degradation. This means that the distinction between valid-cognition and in-valid cognition is made from an objective standpoint in the science of logic, while the same is made from a spiritual standpoint in the treatises concerned with spiritual matters.
In a very short space of mere one hundred pages Dr. Jain has attempted to cover all the essential points and aspects of Jaina philosophy of language. This has put him under constraint to be as brief as possible, leaving full discussion of certain points and extensive criticism of rival theories for future studies. But whatever he has presented is certainly enough to clearly understand the Jaina position vis-a-vis rival positions. He has also suggested comparison of Jaina views with the views of Western philosophers like Ludwig Wittgenstein, A.J. Ayer, etc. He covers a wide range of texts, explaining and analysing materials that have not been studied so far. So his present work is going to be a valuable addition to the literature on Jaina philosophy.
Former Director, LD. Institute of indology, Ahemdabad, 23 Valkeshwar Society, Bhudhar Pura, Ambawadi, Ahemedabad.
An Introduction to Jaina Sādhanā*
(Jaina Way of Living) A review by Prof. Surendra Verma :
An Introduction to Jaina Sadhanā, subtitled (Jaina Way of Life) is a compilation of lecture delivered by Dr. Sagarmal Jain in the University of Madras, Department of Jainology as part of Annual Lectures Series 1992-93. The work is addressed to the common man without indulging in the minute details and technicalities of the subject. It explains in broad terms the Jaina Sādhanāand its relevance in the modern age.
The work is divided into seven chapters. The first chapter, Historical Development of Jaina Sādhanā, compares Jainism with Hinduism on the one hand and Budhism on the other. The second chapter deals in the antiquity of Jaina tradition Chapterthird brings oụt the main objectives of Jainism. It deals with the cause of bondage and suffering. The process of bondage and the ultimate aim-the mokșa, which is defined as a complete perfection and purification of the soul. The chapter goes on to define self as pure knower with Samatā or equanimity as its real nature.
Right knowledge, right faith and right conduct are the three ways that lead to the path of liberation. Chapter fourth deals with them and analyses the constituents and ‘limps' of right faith along with the fine types of knowledge in which the Kevalajñanarariety being the perfect knowledge. It goes on to define the relationship between the faith,
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