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Jaina Logic & Epistemology
Without entering into the minor discrepancies of the Digambara and Svetambara versions of the essential qualities of Samyaktva, we may mention the characters of Samyaktva. Samyaktva (rightness) is characterised by (i) Samvega (spiritual craving), (ii) Sama (stilling of the passion) (iii) nirveda (disgust for sense pleasures), (iv) bhakti (devotion) (v) anukampa (compassion), (vi) ninda (remorse for the evil acts of relatives and others), (vii) garna (repentence expressed in the form of alocand made in the presence of Guru) and (viii) vatsalya (loving kindness to the living). Samyaktva expresses itself in nihsanka (freedom from doubt), nihkankṣa (desirelessness), nirguhana (absence repugnance), amūḍha-dṛṣṭi (absence of perversity of attitude.
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The description of the nature of Samyaktva as shown above has a great psychological significance. It presents the mental setting required for developing character and personality as needed for spiritual progress. The instructive tendencies and emotions have to be channelized and directed by transformation and sublimation with a view to attaining mental equipoise. Ethically considered the characteristics of Samyak-caritra present a background and a canvas for the illumination of one's self towards the goal of attaining perfect equanimity and spiritual strength.
In Kantianism as in Jainism, the principle of reciprocity goes beyond the 'co-existance' or the inter-relatedness of the substances and explains the 'dynamical community' among them. But the Jaina is a through-going realist. Anekantavada is a theory of reality which asserts the manifoldness and complexity of the real. In apprehending the complexity of the universe, it has crystallised itself into the two-fold dialectic of Nayavada and Syadvada; and they are complementary processes forming a normal and inevitable development of the relativistic presupposition of the Jaina metaphysics.
Nayavada is the analytic method investigating a particular stand-point of factual situation. Syadvada is primarily synthetic designed to harmonise the different view-points arrived at by Nayavada. Nayavada is 'primarily conceptual' and the Syadvada is synthetic and mainly verbal10, although it is sometimes maintained
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