Jainism

Answer : Samvara and Nirjara constitute one of the three important factors of Jaina’s ethics. They are said to be the means of Moksha. One more important concept ‘Ashrava’ has been introduced by Jainism to mean the influx of pudgala toward jiva. Pudgala is the effect of human actions and attachment towards objects of the world. Ashrava can be stopped by two methods, namely, Samvara and Nirjara.

Samvara is that which helps in preventing inflix of karmic pudgala ....

Answer : According to Jaina the main factor of the universe is Dravya (Substance). Which is broadly divided into categories of Jiva and Ajiva? In philosophy there exists a distinction between the characters (dharma) and that which possesses these characters (dharmi).

The latter is generally referred as a substance (Dravya) which is also accepted by the Jainism. Jainism concept of Dravya (substance) is similar to that of Aristotle. They point that there are two kind of characters found ....

Answer : In Jain philosophy, the word ‘karma’ is employed to convey a unique and special import, which conforms to psychological concepts. ‘Karma’ is defined as the acquisition of material karmic particles attracted like a magnet by a worldly soul through auspicious and inauspicious activities of mind, speech and body, impelled by attachment (RAAG) and aversion (DWESH). In other words, the material particles acquired by a worldly soul through various activities of body, speech and mind conjoined ....

Answer : Anekantavada is one of the most important and fundamental doctrines of Jainism. It refers to the principles of pluralism and multiplicity of viewpoints, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth.Jains contrast all attempts to proclaim absolute truth with adhgajanyayah, which can be illustrated through the parable of the ‘blind men and an elephant “. In this story, ....

Answer : Anekantavada is a relativistic and pluralistic theory of Jainism. According to it, reality is not only temporary as accepted in Buddhism neither it is only permanent as accepted in Vedanta but it is both changeable and permanent. The real and existent is that in which lies the quality of production, destruction and continuance.

In Jaina philosophy, Anekantvada means two things. Firstly, every object has innumerable characteristics. In these innumerable charac-teristics some are conscious and some uncons-cious. ....

Answer : Syadvada which is also called sapta-bhangi-naya is theory of relativity of knowledge. Sapta bhangi naya means ‘dialectic of the seven steps’. The word syat literally means probabale, perhaps, may be. And Syadvada is sometimes translated as the theory of probability or the doctrine of may be. But it is not in the literal sense of probability that the word that is used here. Probability suggests scepticism and jainism is not scepticism. Sometimes the word ‘Syat’ ....

Answer : The goal of life is to restore the soul to its pristine purity. It is disembodied state and soul has all perfections then, infinite knowledge, infinite faith, infinite power and infinite bliss. Discipline recommended for attaining this state is three fold.

It begins with faith in the teaching and when right knowledge and right conduct come to support it, there results moksha. These three, right faith, right knowledge and right conduct are called the three jewels. ....

Answer : Syadvada or Sapta-bhangi Naya is the most important part of Jaina Logic. Syadvada is neither skepticism, nor agnosticism. In fact, Syadvada is the theory of the relativity of knowledge. Every object exists in relation of its form substance, scope and time and not object exists in relation to the form substance, scope and time of any other object. Therefore, the knowledge of every object is not absolute but relative. The Jainas insist that the word ....

Answer : Anekantavada is one of the most important and fundamental doctrines of Jainism. It refers to the principles of pluralism and multiplicity of viewpoints, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth. This is to contrast attempts to proclaim absolute truth which can be illustrated through the parable of the “blind men and an elephant”. In this story, each ....

Answer : Kaivalya Pada is the fourth and the final chapter of Patanjali Yoga Sutra. In Patanjali‘s unique way, he sets out the three components of Indian philosophy. The components of Kaivalya Pada are Bhakti marga, Karma marga, and Jnana marga. In Kaivalya Pada, the path of renunciation or the vairagya marga is elaborately explained. Kaivalya means exclusiveness, or eternal emancipation. Kaivalya Pada describes an absolute, indivisible state of existence of the Yogi. The yogi is free ....

Answer : In Jaina philosophy substance has infinite characters. It is subject to production, destruction and permanence. The whole universe is brought under the two everlasting uncreated, eternal and co-existing categories which are called Jiva and Ajiva. Jiva means the conscious spirit and Ajiva means the unconscious non-spirit. Ajiva includes not only matter which is called ‘Pudgala’ but also space, motion, rest and time. Matter is called Pudgala which means that which is liable to integration and ....

Answer : In Jaina philosophy substance is defined as that which possesses quality and modes. It is subject to production, destruction and permanence. I has many characteristies and it exists independently. It perisists in and through all attributes (guna) and the latter modes (paryaya). Substance and attributes are inseparable because the latter are the permanent essence of the substance and cannot remain without it. Modes or modifications are changing and accidental. Hence are two categories in substance. ....

Answer : According to Jainism the whole universe is brought under the two eveslasting uncreated eternal and co-existing categories which are carried Jiva and Ajiva. Jiva means the conscious spirit and Ajiva means the uncomscious non-spiri. Jiva is generally the same as the Atman or the Purusa is other pluralistic schools with this important difference that it is identified with life of which consciousness is said to be the eseence. Like the monads of Leibnitz, the Jiavas ....

Answer : Anekantavada is a theory of realistic and relativistic pluralism. It is also called the doctrine of the manyness of reality. Matter (pludgala) and spiri (Jiva) are regarded as separate and independent realities. These are innumerable material atoms and innumerable individuals souls which are all separately and independently real. And each atom and each soul possesses innumerable aspecs of its own. A thing got an infinite number of characteristics of its own. Ever object possesses innumerable ....

Answer : In jains philosophy both Anckantavada and Syadvada are the two aspects of the same teching realistic and relativistic plusalism. The are like the two sides of the same coin. The metaphysical side that reality has innumerable characters is called Anekartavada, while the epistemological and logical side that we can know only same aspects of reality and that therefore all out judgments are necessarily relative, is called Sadavada. The Jaina metaphysics is a realistic and relativistic ....

Answer : Saptabhangi Naya which is also which is also called Saptabhangi-naya is the theory of relativity of knowledge. Saptahangi Naya means dialectic of the seven steps or the theory of seven fold judgement. The word syot is used here in the sensee of the relative. According to this theory reality has infinite aspects which are all relative and we can know only some of these aspects. Absolute judgements and absolute negation both are wrong. All judgements ....

Answer : According to Jainas reality is a unity and difference or difference and unity. Viewed from the point of view of substance, a thing is one and permanent and real, viewed home the point of view of moder it is many and momentary and unreal. Jainism is thus a theological mean between Brahmanism and Early Buddhism. Brahmanism emphasizes the one, the permanent the real; early Buddhism emphasizes the man the changing the unreal; Jainism points out ....

Answer : Ekantavada refers to Brahman that is the only reality. It is absolutely indeterminate and non-dual. It is beyond speech and mind. It is indescribable because no description of it can be complete. It is not an abyss of non-entity, because it is the supreme self and self-revealed as the background of all affirmations and denials. There is no difference between Jiva and Brahman. Atman is the same as Brahman. Atman is the same as Brahman. ....