Jain World
Sub-Categories of Passions

Jivaraja Jaina Granthmala, No. 20

General Editorial
Preface to The First Edition
Preface to The Second Edition
Synoptic Philosophy
  Approach to Reality
  The Jaina Theory of the Soul
  Critique of Knowledge
  The Doctrine of Karma in Jaina Philosophy
  The Pathway to Perfection
  In this Our Life
  Men and Gods




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