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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 Jain theory of causation holds that a cause and its effect are always identical in nature and hence a conscious and immaterial entity like God cannot create a material entity like the universe. Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation . A soul who destroys all ...
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".
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.
Other than rejecting or accepting different ancient Jain texts, Digambaras and Śvetāmbara differ in other significant ways such as: Śvetāmbaras trace their practices and dress code to the teachings of Parshvanatha, the 23rd tirthankara, which they believe taught only Four restraints (a claim, scholars say are confirmed by the ancient Buddhist texts that discuss Jain monastic life).
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.
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).
The earliest surviving authoritative text on classical Samkhya philosophy is the Samkhyakarika (c. 350–450 CE) of Iśvarakṛṣṇa. [ 21 ] : 63 The Samkhyakarika is silent on the issue of Isvara's (the creator god's) existence or nonexistence, although first millennium commentators, such as Gaudapada, understand the text as being compatible ...