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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 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".
In Jainism, there are five categories which ajīva can be placed into. [1] Out of these, four categories, Dharma (medium of motion), Adharma (medium of rest), Akasha (space) and Pudgala (matter) are described as the asti-kaya dravya's (substances which possess constituent parts extending in space) while the fifth category Kala is an anasti-kaya dravya (which has no extension in space).
An astika, to Haribhadra, is one who believes that there is a purpose and merit in an ethical life such as ahimsa (non-violence) and ritual actions. [33] This exposition of the word astika and nastika by Haribhadra is similar to one by the Sanskrit grammarian and Hindu scholar Pāṇini in section 4.4.60 of the Astadhyayi. [34]
The Jain philosophy of anekantavada and syādvāda, which posits that the truth or reality is perceived differently from different points of view, and that no single point of view is the complete truth, have made very important contributions to ancient Indian philosophy, especially in the areas of skepticism and relativity.
Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of the Tattvas or fundamentals. [2] Without knowing them one cannot progress towards liberation. They are: Jīva - Souls and living things; Ajiva - Non-living things; Asrava - Influx of karma; Bandha - The bondage of karma
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 ...
Jain philosophy accepts three reliable means of knowledge . It holds that correct knowledge is based on perception , inference and testimony (sabda or the word of scriptures). [29] [30] These ideas are elaborated in Jain texts such as Tattvarthasūtra, Parvacanasara, Nandi and Anuyogadvarini.