In this brochure
are presented eight essays on different aspects of Jainism. The Anekanta
attitude is really the saviour of philosophical positions which are-being
pushed to the brink of extinction by extremists. Syadvada and Nayavada,
the two wings of Anekanta, are the effective instruments for bringing out
the secrets of reality by reconciling extreme alternatives. Jainism
accepts both Spirit and Matter as real. The spirit or Atman has been
subjected to deeper analysis in the three-fold distinction of bahir-,
antar- and parama- atman. It is an embodiment of knowledge. the fivefold
classification (mati, sruta, avadhi, manahaparyaya and kevala) of which is
of special interest for an epistemologist. The concept of Kevala-jnana
envisages an ideal type of knowledge for the functioning of which there
are no temporal and spatial limits. Karma, as conceived in jainism, is a
subtle variety of matter which is in association with spirit from
beginningless time. It has evolved itself into an automatically
functioning Law and shapes the destiny of the spirit. It is by the
termination of the Karmic association through austere life and self
concentration that the Atman passes through various stages of spiritual
progress (gunasthana) and attains its innate nature, the fullest
effulgence of knowledge. This course of progress is the veritable path of
religion, full of rigorous discipline in thought, word and act: this
constitutes the ethical code of Jainism, based on Ahimsa which is the
highest criterion for judging the mutual relations in the realm of living
beings. It is by correctly understanding reality and by leading the life
of self-discipline, according to the stage to which one belongs, that one
realizes the highest spiritual status, summum bonum.
Thus it will be
seen how these essays, though independent in themselves, have an inherent
connection between them. They give us in brief the Jaina View of Life and
should enable readers to appreciate an important undercurrent of India's
phiIosophical heritage.
Dr. T. G.
Kalghatagi is a keen investigator in philosophy. It is extremely good of
him to have brought his equipment in the philosophical study to bear upon
Jainism in its various aspects. We are thankful to him for giving this
volume for publication to the Jivaraja Jaina Granthamala.
Within a short
time after the death of our earlier President, Shriman Gulabchand
H]Rachand Ji (on 22-1-1967), the Sangha suffered an irreparable loss (on
23-6-1968) in the sad demise of Shriman Manikchand Virachandaji who worked
hard for the Sangha from its inception. His zest for life, courage of
conviction and firm actions were a strength to the Sangha.
We are grateful to
our President, Shriman Lalchand Hirachandaji for his enlightening guidance
in all our deliberations. Heavier responsibilities have devolved on the
broad shoulders of Shriman Walchand Devchandaji who is helping us in every
way for the progress of the Granthamala. We are so thankful to him.
Kolhapur, Jabalpur
A. N. Upadhye
H. L. Jain
