Jaina Perspective in Philosophy and Religion

SR No.: 001747
Original Sutra Author: N/A
Author: Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1993
Total Pages: 282
Language: English
Classification: Book_English, Epistemology, Metaphysics, Ethics, & Yoga
File Size: 15 MB

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Jaina Perspective in Philosophy and Religion
who loves all her children alike. Another early Jaina philosopher Siddhasena Divakara ( 5th Century A. D.) goes to the length of affirming that all heretical views combined constitute the doctrine of Jainism. Ānandaghana ( 18th Century A. D. ), another Jaina thinker in his extra synthetic mood, describes the six systems of Indian Philosophy as different forms and figures of the same Sweet Mother Divine. It seems that “Jainism has attempted a reapproachment between these warring systems by a breadth of vision which goes by the name of Syadvada or Anekantavāda.”I Anekantavada or the Doctrine of Manifoldness of Truth means that truth is relative to our standpoints. The nature of reality is very complex. It has innumerable characteristics and attributes. But there is limit to human knowledge. Reality is given to us in several partial views. To assert one is not necessarily denying the other. No one can claim the ownership of the whole truth. Total monopoly in the realm of truth and knowledge is only possible for an Omniscient. This is the typical Jaina non-absolutistic attitude which forms the metaphysical foundation of the principle of Non-violence. Non-violence in action must precede non-violence in thought. All the confusion of thought which is prevailing in the world is the outcome of inexhaustive research and the acceptance of a part for the whole. Almost all our disputes only betray the pig-headedness of the blindmen, who spoke differently about the same elephant. Thus we see that truth is not exclusive to anyone. Huxley also asks us to persuade people that every Idol however noble it may seem is ultimately a Moloch that devours its worshippers. In other words, it is fatal to treat the relative and the homemade as though it were the Absolute. “All dogmatism owes it genesis to this partiality of outlook and fondness for a line of thinking to which a person has accustomed him. 1. Jaina H. L. : “What Jainism stands for" ?, Jaina Anti
quary, Vol. II, No. 2, Arrah, 1956. 2. Haribhadra : Şad-darsana-samuccaya ( with commentary
of Gunaratna ), Royal Asiatic Society, Calcutta. 1905.