Page Text
________________
Anokania and Nayavada logical syntax the higher level discussion of language. Philosophy, thus, reached a blind alley.
But, in India, we are saved from the separation of the spoculative and practical, because philosophy with us is essentially spiritual. It takes its origin in life and enters back into life." In Sankana we are presented "with the ideal of philosophy, which is not so much of knowledge as wisdom, oot so much of logical learning as spiritual freedom". Even the Carvaka had the practical aim of breaking down the ecclesiastical monopoly and still assert the spiritual independence of the individual.
In India philosophy has never been a mere academic pursuit, an intellectual gymnastic nor a luxury of the mind. It is intimately connected with life. Mundaka Upaniind speaks of Brahma Vidya as the basis of all knowledge." Philosophy in India is Darsana in the sense of spiritual perception. Realisation of the Ātman is the highest end of life. There is no other way.16
Pure speculative efforts at philosophising have led us into an impasse which we cannot escape. Idealism was unable to see the trees in the wood; while empericism could not see the wood in the trees. But we should realise that these are not the only two ways nor were these approaches absolute. We have to adopt a synoptic outlook. In this sense philosophy is to see life steadily and to see it whole, Broad says, “If we do not look at the world synoptically, we shall have a narrow vicw of it". 19
13. Radhakrishnan (S) Indian Philosophy Vol. 1 (Allen Unwin)
(1945, P. 447) 14. Ibid 15 "Sarva-vidya Pratista" 16. Brhadaranyaka Upanişad, II, IV, S 17. Passmoro - A Aundred years of Philosophy (1937) P. 350.
| SR No. | 011020 |
| Book Title | Jaina Logic |
| Original Sutra Author | N/A |
| Author | T G Kalghatgi |
| Publisher | Raja Krisen Jain Charitable Trust New Delhi |
| Publication Year | 1981 |
| Total Pages | 111 |
| Language | English |
| Classification | Book_English |
| File Size | 4 MB |