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Jaina Logic & Epistemology
107
The hurdles in the path of right understanding are many and varied. Some of the difficulties are psychological. Acarya Samantabhadra has given an enlightened and able descriptions of the psychological and sociological impediments in the acquisition of rightness of outlook and right understanding. 4
Samyagdarsana itself is intuitive understanding and faith. But faith is not mere blind faith which we find expressed in customary morality, a “copy-book morality” or mechanical action due to habit or custom Faith with understanding is the solid foundation for right knowledge. Right knowledge is the knowledge of the highest principles of the truth. The Jainas would maintain that right knowledge is the knowledge of the seven Tattvas (principles) and six dravyas (substances). Right knowledge is to be considered as the knowledge of the truth, the knowledge of the self. Socrates also considered knowledge of self as the highest end of life. “Know thyself” was his motto of life. And right-knowledge harmonised with right understanding translates itself into right action (Samyagcaritra). In this sense Socratic dictum “Knowledge is virtue” has relevance and importance. Kundakundācārya, therefore, gave prominence to Samyag-Jñana for the expression of Samyag-Caritra. Samyag. Jñana springs from Samyag-darsana which then enables right conduct in the true sense of the word.
The Jainas have significantly qualified understanding (darsana), Knowledge (Iñana) and conduct (Caritra) with Samyaktva (rightness). Otherwise mere knowledge and conduct will lead us nowhere. Samyaktva is necessary. It is not an easy task. One has to be ripe for it. But the Jaina is a through-going realist. Anekanta is the foundational outlook of the Jainas in looking at reality.
A clear expression of the spirit of anekanta is seen in the dialogue between Mahavira and his disciple. Gautama asked, “O Lord, Are the souls eternal or non-eternal?”.
“The souls are eternal in some respects and non-eternal in some other respect. They are eternal, O Gautama, from the point of view of substance and non-eternal from the point of view of modes".
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