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Other scholars such as John E. Cort and Paul Dundas state that, while Jainism indeed teaches non-violence as the highest ethical value, the reinterpretation of Anekantavada as "religious tolerance of other opinions" is a "misreading of the original doctrine". In Jain history, it was a metaphysical doctrine and a philosophical method to ...
Non-possession and non-attachment are forms of virtue, and are recommended particularly in later stages of one's life. [12] After ahiṃsā, aparigraha is the second most important virtue in Jainism. [14] Jainism views attachments to material or emotional possessions as what leads to passions, which in turn leads to violence. [15]
Jain cosmology recognizes the fundamental natural phenomenon of symbiosis or mutual dependence, which forms the basis of the modern day science of ecology. It is relevant to recall that the term `ecology’ was coined in the latter half of the nineteenth century from the Greek word oikos, meaning `home’, a place to which one returns. Ecology ...
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.
In Jain terminology asiddhatva refers to the unproved state and to the non-existent i.e. whose existence cannot be proved [14] or to the state of non-salvation. [15] Siddha is the soul who has attained the status of the supreme Soul by shedding all karmic matter associated with itself and then cease to interfere in the affairs of the universe.
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.
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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 ...