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A SOURCE-BOOK İN JAINA PHILOSOPHY
atman and this theory is called Caitanyādvaitavāda. Contrary to this theory, there are philosophers who maintain that the ultimate substance is the unconscious matter. This is the materialist or the naturalistic theory. It is called Jadadvaitavāda.
But the Jainas have reconciled the contraries in the two theories and advocate the reality of both the conscious ātman and the unconscious matter. Both are equally real. In this sense, it may be said that there are three currents of thought in India : 1. Atmādvaitavāda which maintains the reality of the self as consciousness. 2. Jadādvaitavāda, wbich maintains the reality of the physical universe and 3. Dvaitavāda (dualisitc) which maintains the reality of the both. And in this sense, Jainism is dualistic because it advocates the reality and independence of spirit and matter which constitute the matter and the universe.
The Jainas accept the principles of permanence and change as both real. From different point of view of substance, i.e., permanence and from the point of view of modes, change is equally real. Therefore, the Jainas formulate the triple principle of origination (utpada) destruction (vyaya) and permanence (dhrauvya) as equally real. From the niscaya point of view the consicousness and the unconsciousness are the two ultimate principles. But from the vyavahāra point of view the changing universe is equally real. But it should be realised that the Advaita darśana does not accept the reality of the changing universe on the same footing as the altimate reality of the Brahman. The physical world is an appearance and this appearance is due to avidyā which is an expression of māyā.
In this sense, we can say the Jaina anekānta view bas attempted to reconcile the conflicting claims of the living and the non-living, the one and the many and permanence and change for absolute reality. The anekānta outlook gives the solution to the problems.
THE PATHWAY TO REALISATION The Jainas bave presented the triple pathway to the realisation of mokşa. Samyagdarsana (right intuition), samyagjñāna (right knowledge) and samyagcäritra (right conduct). There is the need
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