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The Saptabhangivada, the seven predicate theory may be summarized as follows: [4]. The seven predicate theory consists in the use of seven claims about sentences, each preceded by "arguably" or "conditionally" (syat), concerning a single object and its particular properties, composed of assertions and denials, either simultaneously or successively, and without contradiction.
Some Indian writers state that Anekantavada is an inclusivist doctrine positing that Jainism accepts "non-Jain teachings as partial versions of truth", a form of sectarian tolerance. Others scholars state this is incorrect and a reconstruction of Jain history because Jainism has consistently seen itself in "exclusivist term as the one true path ...
The philosophical foundation of prana pratishtha in Jainism is rooted in anekantavada. Depending on the observer's spiritual views, the physical image can represent multiple meanings. [17] The focus of the ritual is solely on mental and physical purity derived from the non-violence principle. [11]
According to G. S. Ghurye, the Jain texts define na+astika as one "denying what exists" or any school of philosophy that denies the existence of the Self. [32] The Vedanta sub-traditions of Hinduism are "astika" because they accept the existence of Self, while Buddhist traditions denying this are referred to as "nastika".
The whole scheme of gunasthana in Jain philosophy is devised in a logical order according to the principle of decreasing sinfulness and increasing purity. At the first stage, all the five causes of bondage—Irrational beliefs ( mithyatva ), non-restraint ( avirati ), carelessness ( pramada ), passions ( kashaya ) and activities of mind, speech ...
The usage of the English word "God" is itself problematic and inappropriate in the context of Jainism as there is no concept of such entity - and no positive, active denial of such entity - in Jain philosophy. A siddha is an atma which has achieved moksha and the closest approximation in English would be "liberated soul".
During the lifetime of the Jain leader Mahavira, Kuvalaya-chandra is reborn as prince Mani-ratha to king Kanchana-ratha, in the town of Kakandi. One day, in his Samavasarana (divine preaching hall), Mahavira explains the Jain philosophy and religious concepts to several people, including king Kanchana-ratha. The prince is addicted to the cruel ...
The Yoga School of Hindu Philosophy considers Adarsana as the sway i.e. proneness to Gunas, which sway lasts till the Gunas are active and that it is non-production of the primary mind. The primary mind is that which ceases to function after presenting the objects of experience and discernment to the owner, the Seer.