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knowledge of Truth ; but it induces everyone to lead truthful life. Because of this, the philosophy and religion remained hand-in-band in India. There is neither variance nor separation between the two.
Philosophy thoroughly examines the reality and then accepts it by logic and reasoning so that soul can get salvation ; and the religion is the practical way to obtain the spiritual truth. Thus philosophy ascertains our highest goal and religion is the way to attain it. Philosopby purifies the method of thinking while religion is the purification of living-method. Philosophy demonstrates the fundamental principles and religion brings them into action. It gives up the forbidable and follows the beneficial. Hence philosophy and religion are complement to one-another. . In Indian philosophy conduct also found its valuable position along with cogitation. Thinking and reasoning find its culmination in conduct-right conduct.
Jaina philosophy bears in itself some salient features which place it at the foremost position among the world philosophies. On the one hand, Jaina philosophy dipped in the fathomless depth of ocean of spiritual science and solved the unriddle problems of spiritualism by the medium of different view-points and deep piercing reasoning; and on the other hand it demonstrates some specially astonishing maxims and principles in the science of matter long before modern scientific world. It had very minutely considered the conscious powers and energies ; and also a thorough analysis of the sciences, like-Zoology, Botany, Biology etc. It gave the unique theory of many-sided approach to understand from all directions the reality and the fundamental principles. Its style of truth-demonstration by the theory of relativity (syadvad) is a greatest acquisition. The maxims ascertained by Jaina philosophy about 'atom', 'sound' fulcrum of motion etc., are proved true by the modern science.
Really Jaina philosophy is unique and holds an out-topping place in the philosophic sphere of the world. In present volume light have been thrown on the special characteristics of this pbilosophy.
Vast literature has been published in Sanskrit, Prakrit and other languages pertaining to Jainology. This literature is of both types--simple and complex. It is a matter of bạppiness that the
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