Jain philosophy

Jain philosophy

Jain philosophy (Sanskrit: "Jain darsana"; _sa. जैन दर्शन) deals extensively with the problems of metaphysics, reality, cosmology, ontology, epistemology and divinity. Jainism is essentially a transtheistic religion of ancient India. [Zimmer (1969), p.182] It is a continuation of the ancient IAST|Śramaṇa tradition which co-existed with the Vedic tradition since ancient times. [Sangave, Vilas (2001) p. 14] [Harry Oldmeadow (2007)p. 141] The distinguishing features of Jain philosophy are its belief on independent existence of soul and matter, denial of creative and omnipotent God, potency of karma, eternal and uncreated universe, a strong emphasis on non-violence, accent on relativity and multiple facets of truth, and morality and ethics based on liberation of soul. Jain philosophy attempts to explain the rationale of being and existence, the nature of the Universe and its constituents, the nature of bondage and the means to achieve liberation. [Warren, Herbert (2001)] It has often been described as an ascetic movement for its strong emphasis on self-control, austerities and renunciation. [Brodd et all (2003) pp.95-96] It has also been called a model of philosophical liberalism for its insistence that truth is relative and multifaceted and for its willingness to accommodate all possible view-points of the rival philosophies. [Mohanty, Jitendranath (2000)] In this regard it is also compared to Western concepts of subjectivism and moral relativism. Jainism strongly upholds the individualistic nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. [Carrithers, Michael (June 1989) p.220] In this matter, it is similar to individualism and Objectivism

Throughout its history, the Jain philosophy remained unified and single, although as a religion, Jainism was divided into various sects and traditions. The contribution of Jain philosophy in developing the Indian philosophy has been significant. Jain philosophical concepts like Ahimsa, Karma, Moksa, Samsara and like have been assimilated into the philosophies of other Indian religions like Hinduism and Buddhism in various forms. Zydenbos, Robert J. (2006)] While Jainism traces its philosophy from teachings of Mahavira and other Tirthankaras, various Jain philosophers from Kundakunda and Umasvati in ancient times to Yasovijaya in recent times have contributed greatly in developing and refining the Jain and Indian philosophical concepts.

Jain Cosmology

Jain cosmology denies the existence of a supreme being responsible for creation and operation of universe. According to Jainism, the universe and its constituents are eternal and uncreated.

Jain conception of the Universe

According to Jainism, this "loka" or Universe is an uncreated entity, existing since infinity, immutable in nature, beginningless and endless. [“This Universe is not created nor sustained by anyone; It is self-sustaining, without any base or support” “Nishpaadito Na Kenaapi Na Dhritah Kenachichch Sah Svayamsiddho Niradhaaro Gagane Kimtvavasthitah” निष्पादितो न केनापि न धृतः केनचिछ सह स्वयंसिद्धो निराधारो गगने किंत्ववस्थितः [Yogaśāstra of Ācārya Hemacandra 4.106] Tr by Dr. A. S. Gopani ] describe the shape of the Universe as similar to a man standing with legs apart and arm resting on his waist. The Universe according to Jainism is narrow at top and broad at middle and once again becomes broad at the bottom. [ See Hemacandras description of universe in Yogaśāstra “…Think of this loka as similar to man standing akimbo…”4.103-6]
IAST|Mahāpurāṇa of Ācārya Jinasena is famous for this quote -cquote| Some foolish men declare that the creator made the world. The doctrine that the world was created is ill advised and should be rejected.

If god created the world, where was he before the creation? If you say he was transcendent then and needed no support, where is he now?

How could god have made this world without any raw material? If you say that he made this first, and then the world, you are faced with an endless regression.

The constituents of reality

This Universe is made up of what Jains call the six "dravyas" or substances which are the basic constituents of reality and are classified as follows:

*"Jīva" "जीव" - The living substances

:Jains believe that souls ("Jīva") exist as a reality, having a separate existence from the body that houses it. "Jīva" is characterised by "cetana" (consciousness) and "upayoga" (knowledge and perception). [Nayanar (2005a), Gāthā 16] Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state of soul and appearance of another state, these being merely the modes of the soul. [Nayanar(2005a), Gāthā 18]

*"Ajīva" "अजीव" - Non-Living Substances
**"Pudgala" "पुद्गल" - Matter - Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter or ultimate particles. [ Shah, Natubhai (1998) ] Paramānu or ultimate particles are considered the basic building block of all matter. One of the qualities of the "Paramānu" and "Pudgala" is that of permanence and indestructibility. It combines and changes its modes but its basic qualities remain the same. According to Jainism, it cannot be created nor destroyed.
**"Dharma-tattva" "धर्म तत्त्व" - Medium of Motion and "Adharma-tattva" "अधर्म तत्त्व" - Medium of Rest - Also known as "Dharmāstikāya" "धर्मास्तिकाय" and "Adharmāstikāya" "अधर्मास्तिकाय", they are unique to Jain thought depicting the principles of motion and rest. They are said to pervade the entire universe. "Dharma-tattva" and "Adharma-tattva" are by themselves not motion or rest but mediate motion and rest in other bodies. Without "dharmāstikāya" motion is not possible and without "adharmāstikāya" rest is not possible in the universe.
**"Ākāśa" "आकाश" - Space - Space is a substance that accommodates souls, matter, the principle of motion, the principle of rest, and time. It is all-pervading, infinite and made of infinite space-points.
**"Kāla" "काल" - Time - Time is a real entity according to Jainism and all activities, changes or modifications can be achieved only through time. In Jainism, the time is likened to a wheel with twelve spokes divided into descending and ascending halves with six stages, each of immense duration estimated at billions of sagaropama or ocean years. [James (1969) p. 45] According to Jains, sorrow increases at each progressive descending stage and happiness and bliss increase in each progressive ascending stage.

These are the uncreated existing constituents of the Universe which impart the necessary dynamics to the Universe by interacting with each other. These constituents behave according to the natural laws and their nature without interference from external entities. "Dharma" or true religion according to Jainism is "vatthu sahāvo dhammo" "वत्थु सहावो धम्मो" translated as "the intrinsic nature of a substance is its true religion." [See Kārtikeyānupreksā, 478 - Dharma is nothing but the real nature of an object. Just as the nature of fire is to burn and the nature of water is to produce a cooling effect, in the same manner, the essential nature of the soul is to seek self-realisation and spiritual elevation .]

Ontology and Metaphysics

IAST|Jain ontology postulates existence of principle of sentient or consciousness called as "Jiva" or soul characterized by knowledge and perception. [Nayanar (2005); Verse 16 of Pañcāstikāyasāra] There are infinite independent souls categorized into: liberated and non-liberated. Infinite knowledge, perception and bliss are the intrinsic qualities of a soul. These qualities are fully enjoyed unhindered by liberated souls, but obscured by karmas in the case of non-liberated souls resulting in karmic bondage. This bondage further results in a continuous co-habitation of the soul with the body. Thus, an embodied non-liberated soul is found in four realms of existence - heavens, hells, humans and animal world – in a never-ending cycle of births and deaths also known as "samsāra". The soul is in bondage since beginningless time; however, it is possible to achieve liberation through rational perception, rational knowledge and rational conduct. [Umāsvāti (1994).]

According to Jainism, the soul is the master of its own destiny. One of the qualities of the soul is complete lordship of its own destiny. [ Nayanar (2005), Verse 27 of "Pañcāstikāyasāra"] The soul alone chooses its actions and soul alone reaps its consequences. No god, prophet or angel can interfere in the actions or the destiny of the soul. Furthermore, it is the soul alone who makes the necessary efforts to achieve liberation without any divine grace. [ Nayanar (2005), Verse 29 of "Pañcāstikāyasāra"] [ Ācārya Amrtacandra Sūri, "Laghutattvasphota", Sūtra 156] Amongst the twelve contemplations "(anupreksās)" of Jains, one of them is the loneliness of one's soul and nature of the Universe and transmigration. Hence only by cleansing our soul by our own actions can we help ourselves. [ Vallely (1980), p.182 ]

Jain metaphysics is based on seven (sometimes nine, with subcategories) truths or fundamental principles also known as "tattva", which are an attempt to explain the nature and solution to the human predicament. The first two are the two ontological categories of the soul and the non-soul, namely the axiom that they exist. The third truth is that through the interaction, called "yoga", between the two substances, soul and non-soul, karmic matter flows into the soul "āsrava", clings to it, becomes converted into karma and the fourth truth acts as a factor of bondage "bandha", restricting the manifestation of the consciousness intrinsic to it. The fifth truth states that a stoppage ("saṃvara") of new karma is possible through asceticism through practice of right conduct, faith and knowledge. An intensification of asceticism burns up the existing karma – this sixth truth is expressed by the word nirjarā. The final truth is that when the soul is freed from the influence of karma, it reaches the goal of Jaina teaching, which is liberation or "mokṣa". [ Soni, Jayandra (1998)] Some authors add two additional categories: the meritorious and demeritorious acts related to karma "(puṇya and pāpa)". These nine categories of cardinal truth, called "navatattva", form the basis of entire Jain metaphysics.

Epistemology and Logic

Jainism made its own unique contribution to this mainstream development of philosophy by occupying itself with the basic epistemological issues, namely, with those concerning the nature of knowledge, how knowledge is derived, and in what way knowledge can be said to be reliable. Knowledge for the Jains takes place in the soul, which, without the limiting factor of karma, is omniscient. Humans have partial knowledge – the object of knowledge is known partially and the means of knowledge do not operate to their full capacity. According to "Tattvārthasūtra", the knowledge of the basic Jaina truths can be obtained through [Umāsvāti (1994), Verse 6] :
*IAST|Pramāṇa - means or instruments of knowledge which can yield a comprehensive knowledge of an object, and
*Naya - particular standpoints, yielding partial knowledge.

IAST|Pramāṇa are of five kinds [Umāsvāti (1994), Verse 9-10 ] :
*"mati" or “sensory knowledge”,
*"Sruta" or “scriptural knowledge”,
*"avadhi" or “clairvoyance”,
*"manahparyaya" or “telepathy”, and
*"kevala” or “omniscience” The first two are described as being indirect means of knowledge "(parokṣa)", with the others furnishing direct knowledge "(pratyakṣa)" [Umāsvāti (1994), Verse 11-12] , by which it is meant that the object is known directly by the soul.

As per Jainism, the truth or the reality is perceived differently from different points of view, and that no single point of view is the complete truth. [Dundas (2002)] [Koller, John M. (July, 2000). ] Jain doctrine states that, an object has infinite modes of existence and qualities and, as such, they cannot be completely perceived in all its aspects and manifestations, due to inherent limitations of the humans. Only the "Kevalins" - the omniscient beings - can comprehend the object in all its aspects and manifestations, and that all others are capable of knowing only a part of it. Consequently, no one view can claim to represent the absolute truth. In the process, the Jains came out with there doctrines of relativity used for logic and reasoning –
*"Anekāntavāda" - the theory of relative pluralism or manifoldness;
*"Syādvāda" – the theory of conditioned predication and;
*"Nayavāda" – The theory of partial standpoints.

These philosophical concepts have made most important contributions to the ancient Indian philosophy, especially in the areas of skepticism and relativity. [McEvilley, Thomas (2002) p335]

Morality and Ethics

The Jain morality and ethics are rooted in its metaphysics and its utility towards the soteriological objective of liberation. Jaina ethics evolved out of the rules for the ascetics which are encapsulated in the "mahavratas" or the five great vows :
*"Ahimsa", non-violence
*"Aparigraha", non-possession
*"Asteya", non-stealing
*"Satya", truth
*"Brahmacarya", celibacyThe ethics are governed not only through the instrumentality of physical actions, but also through verbal action and thoughts. Thus, ahimsa has to be observed through mind, speech and body. The other rules of the ascetics and laity are derived from these five major vows. Jainism does not invoke the fear of God as a reason for moral behavior. The observance of the moral code is not necessary simply because it is a commandment of a God or any other supreme being. Neither, is its observance necessary simply because it is conducive to general welfare of the state or the community. [Dr. Bhattacharya, H. S. (1976)] While it is true that in Jainism, the moral and religious injunctions were laid down as law by "Arhats" who have achieved perfection through their supreme moral efforts, their adherence is just not to please a God, but because the life of the Arhats has demonstrated that such commandments were conductive to "Arhat’s" own welfare, helping him to reach spirtual victory. Just as "Arhats" achieved IAST|"mokṣa" or liberation by observing the moral code, so can anyone, who follows this path. [Dr. Bhattacharya, H. S. (1976)]

Karma: Law of Causation

Karma in Jainism conveys a totally different meaning as commonly understood in the Hindu philosophy and western civilization. Kuhn, Hermann (2001). In: "Karma, The Mechanism : Create Your Own Fate". Nevada: Crosswind Publishing. ] It is not the so called inaccessible mystic force that controls the fate of living beings in some inexplicable way. It does not mean "deed", "work", nor invisible, mystical force (adrsta), but a complexes of very fine matter, imperceptible to the senses, which interacts with the soul and causes great changes in it. The karma, then, is something material ("karmapaudgalam"), which produces in the soul certain conditions, even as a medical pill which, when introduced into the body, produces therein manifold effects. [Dr. H. V. Glasenapp, Doctrine of Karman in Jain Philosophy, Pg 2] According to Robert Zydendos, karma in Jainism can be considered a kind of system of laws, but natural rather than moral laws. In Jainism, actions that carry moral significance are considered to cause certain consequences in just the same way as, for instance, physical actions that do not carry any special moral significance. When one holds an apple in one's hand and then let go of the apple, the apple will fall: this is only natural. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action. Zydenbos (2006)]

Hence in accordance with the natural karmic laws, consequences occur when one utters a lie, steals something, commits acts of senseless violence or leads the life of a debauchee. Rather than assume that moral rewards and retribution are the work of a divine judge, the Jains believe that there is an innate moral order to the cosmos, self-regulating through the workings of karma. Morality and ethics are important not because of the personal whim of a fictional god, but because a life that is led in agreement with moral and ethical principles is beneficial: it leads to a decrease and finally to the total loss of karma, which means: to ever increasing happiness. Zydenbos (2006) ]

The karmas can be said to represent a sum total of all unfulfilled desires of a soul. They enable the soul to experience the various themes of the lives that it desires to experience.Kuhn (2001) ] They ultimately mature when the necessary supportive conditions required for maturity are fulfilled.Acharya Umasvati, Tattvartha Sutra, Ch VIII, Sutra 21] Hence a soul may transmigrate from one life form to another for countless of years, taking with it the karmas that it has earned, until it finds conditions that bring about the fruits. Hence whatever suffering or pleasure that a soul may be experiencing now is on account of choices that it has made in past.

The following quote in "Bhagavatī Ārādhanā" (1616) sums up the predominance of karmas in Jain doctrine:-:“There is nothing mightier in the world than karma; :karma tramples down all powers, as an elephant a clump of lotuses.”

The nature of divinity and God

The undercurrent of non-creationism and absence of omnipotent God and divine grace runs strongly in all the philosophical dimensions of Jainism, including its cosmology, karma, moksa and its moral code of conduct. Jainism shows how a religious and virtuous life is possible without the idea of a creator god to whom one can turn to. Models for ethical life in Jainism are provided by the biographies of the twenty-four Jinas, the conquerors of the passions, of whom Mahāvīra was the last. They are worshipped as divine beings, as their lives serve as a guiding principle and an emulation of their virtues can lead one to the same goal of liberation that they achieved. According to Jainism, gods, that are worthy of worship and emulation, can be categorized into ::**"Tīrthankara ",the ford makers :**"Arhats" or ordinary Kevalin, and :**"Siddha", the liberated beingsJainism considers, demi-gods and goddesses who dwell in heavens owing to meritorious deeds in their past lives, as unliberated beings who are subject to further re-incarnations. Worship of such gods is considered as "mithyātva" or wrong belief leading to bondage of karmas. However, many Jains are known to worship such gods for material gains.

oteriology : The path to IAST|Moksha

Contributions to Indian Philosophy

Jainism had a major influence in developing a system of philosophy and ethics that had a major impact on all aspects of Indian culture in all ages : from Upanishads to Mahatma Gandhi. The scholarly research and evidences have shown that philosophical concepts that are considered typically Indian – Karma, Ahimsa, Moksa, reincarnation and like - either have their origins in the sramana school of thought or were propagated and developed by the Jaina teachers.Zydenbos, Robert J. (2006)] These concepts were later assimilated in Hinduism and other religions, often in a different form and sometimes having a different meaning. The sramanic ideal of mendicancy and renunciation, that the worldly life was full of suffering and that emancipation required giving up of desires and withdrawal into a lonely and contemplative life, was in stark contrast with the brahmanical ideal of an active and ritually punctuated life based on sacrifices, household duties and chants to deities. Sramanas developed and laid emphasis on Ahimsa, Karma, moksa and renunciation. Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. [Pande, Govindchandra (1994) p. 134-6] [Worthington, Vivian (1982) p.27-30]

chools and traditions

Jain philosophy arose from the Sramana philosophy. In its 2,500 years post-Mahavira history, Jain philosophy remained, more or less, fundamentally the same as preached by Mahavira, who preached essentially the same religion as the previous Tirthankaras. However, he modified the four vows of Parsva by adding a fifth vow of celibacy. Jain texts like Uttaradhyana Sutra speak of parallel existence the order of Parsva which was ultimately merged into Mahaviras order. [Jacobi, Hermann (1895) Ch. 23: 1-89] For a few centuries after Mahavira, the Jain religion remained united. The schisms into Śvetāmbara and Digambara traditions arose mainly on account of differences in question of practice of nudity amongst monks and liberation of women. Apart from these minor differences in practices, there are no major philosophical differences between the different sects of Jainism. Tattvārthasūtra which encapsulates the major philosophical doctrine of Jainism is accepted by all traditions of Jainism. This coherence in philosophical doctrine and consistency across different schools has led many scholars like Jaini to remark that in the course of history of Jainism no heretical movements like Mahayana, tantric or bhakti movement developed outside mainstream Jainism. [Jaini, Padmanabh (2000)p. 31-35] Thus, we have many traditions within the Jainism, but basically the same philosophy that is at the core of all the sects and sub-sects.

Earlier Traditions

As per the tradition, Jain Sangh was divided into two major sects, a few centuries after the nirvana of Mahavira :
*Śvetāmbara – Svetambaras believe that women can attain liberation and that nudity is optional. Śvetāmbara scriptures support both "acelakatva", nudity in monks and "sacelakatva", the wearing of white clothes by ascetics. They also hold that Jain canon were not lost.
*Digambara - Digambaras hold that nudity is necessary for liberation and only men can attain the final stage of non-attachment to the body by remaining nude. They also hold that the canonical literature was eventually lost.

The now defunct, Yapaniya sect followed Digambara nudity and eating from the hands while standing up; along with several Śvetāmbara beliefs and texts. They are now believed to have been absorbed in the Digambara community during the medieval period.

Medieval Traditions

The period of 16th to 18th century was a period of reforms in Jainism. The later schools arose against certain practices and belief that were perceived as corrupting and not sanctioned by scriptures. The following schools arose during this period :

*Sthanakvasi – Sthanakvasi arising from Svetambara tradition rejected idol worship as not sanctioned by scriptures.
*Terapanthi (Digambara) – Digambara Terapantha movement arose in protest against the institution of Bhattarakas (Jain priestly class), usage of flowers and offerings in Jain temples, and worship of minor gods.
*Terapanthi (Śvetāmbara) – Terapanthi, also a non-iconic sect, arose from Sthanakvasi on account of differences in religious practices and beliefs.

Recent developments

Dissatisfaction with the monkhood and its related emphasis on austerities saw rising of two new sects within Jainism in 20th Century. These were essentially led by laity rather than ascetics and soon became a major force to be reckoned with. The non-sectarian cult of Srimad Rajcandra, who was one of the major influences on Mahatma Gandhi is now one of the most popular cults amongst the Jains. Another cult founded by Kanjisvami laying stress on determinism and “knowledge of self” has gained a large following among Jains.

Jain Philosophers

Jains hold the Jain doctrine to be eternal and based on universal principles. In the current time cycle, they trace the origins of its philosophy to Rsabha, the first Tīrthankara. However, the tradition holds that the ancient and Purvas which documented the Jain doctrine were lost and hence, historically, the Jain philosophy can be traced from Mahāvīras teachings. Post Mahāvīra many intellectual giants amongst the Jain ascetics contributed and gave a concrete form to the Jain philosophy within the paramaters set by Mahavira. Following is the partial list of Jain philosophers and their contributions:
*Kundakunda (1st—2nd Century CE) - exponent of Jain mysticism and Jain nayas dealing with the nature of the soul and its contamination by matter, author of "Pañcāstikāyasāra" (Essence of the Five Existents), the "Pravacanasāra" (Essence of the Scripture), the "Samayasāra" (Essence of the Doctrine), "Niyamasāra" (Essence of Discipline), "Atthapāhuda" (Eight Gifts), "Dasabhatti" (Ten Worships) and "Bārasa Anuvekkhā" (Twelve Contemplations).
*Samantabhadra (2nd Century CE) - first Jain writer to write on "nyāya", (Apta-Mimāmsā), which has had the largest number of commentaries written on it by later Jain logicians. He also composed the "Ratnakaranda Srāvakācāra" and the "Svayambhu Stotra".
*Umāsvāti or Umasvami (2nd Century CE) - author of first Jain work in Sanskrit, Tattvārthasūtra, expounding the Jain philosophy in a most systematized form acceptable to all sects of Jainism.
*Siddhasena Divākara (5th Century CE) - Jain logician and author of important works in Sanskrit and Prakrit, such as, "Nyāyāvatāra" (on Logic) and "Sanmatisūtra" (dealing with the seven Jaina standpoints, knowledge and the objects of knowledge).
*Akalanka (5th Century CE) - key Jain logician, whose works such as "Laghiyastraya, Pramānasangraha, Nyāyaviniscaya-vivarana, Siddhiviniscaya-vivarana, Astasati, Tattvārtharājavārtika," et al are seen as landmarks in Indian logic. The impact of Akalanka may be surmised by the fact that Jain "Nyāya" is also known as "Akalanka Nyāya".
*Pujyapada (6th Century CE) - Jain philosopher, grammarian, Sanskritist. Composed "Samadhitantra, Ishtopadesha" and the "Sarvarthasiddhi," a definitive commentary on the "Tattvārthasūtra" and "Jainendra Vyakarana", the first work on Sanskrit grammar by a Jain monk.
*Manikyanandi (6th Century CE) - Jain logician, composed the "Parikshamaukham", a masterpiece in the "karika" style of the Classical Nyaya school.
*Jinabhadra (6-7th Century) – author of "Avasyaksutra" (Jain tenets) "Visesanavati" and "Visesavasyakabhasya" (Commentary on Jain essentials) He is said to have followed Siddhasena and compiled discussion and refutation on various views on Jaina doctrine.
*Mallavadin (8th Century) – author of "Dvadasaranayacakra" (Encyclopedia of Philosophy) which discusses all the school of Indian Philosophy. Mallavadin was known as a "vadin" i.e. a logician and he is said to have defeated many Buddhist monks on the issues of philosophy.
*Haribhadra (8th Century CE) - Jain thinker, author, philosopher, satirist and great proponent of anekāntavāda and classical yoga, as a soteriological system of meditation in the Jain context. His works include "IAST|Ṣaḍdarśanasamuccaya, Yogabindu" and "Dhurtakhyana". he pioneered the "Dvatrimshatika" genre of writing in Jainism, where various religious subjects were covered in 32 succinct Sanskrit verses.
*Prabhacandra (8th-9th Century CE) - Jain philosopher, composed a 106-Sutra Tattvarthasutra and exhaustive commentaries on two key works on Jain Nyaya, "Prameyakamalamartanda", based on Manikyanandi's "Parikshamukham" and "Nyayakumudacandra" on Akalanka's "Laghiyastraya".
*Abhayadeva (1057 CE to 1135CE) - author of "Vadamahrnava" (Ocean of Discussions) which is a commentary of "Sanmartika" and considered a great treatise on logic.
*Hemacandra (1089–1172 CE) - Jain thinker, author, historian, grammarian and logician. His works include "Yogaśāstra" and "Trishashthishalakapurushacaritra" and the "Siddhahemavyakarana". He also authored an incomplete work on Jain Nyāya, titled "Pramāna-Mimāmsā".
*Vadideva (11th Century) – He was a senior contemporary of Hemacandra and is said to have authored "Paramananayatattavalokalankara" and its voluminous commentary "syadvadaratnakara" that establishes the supremacy of doctrine of syadvada.
*Vidyanandi (11th Century CE) - Jain philosopher, composed the brilliant commentary on Acarya Umasvami's Tattvarthasutra, known as "Tattvarthashlokavartika".
*Yaśovijaya (1624–88 CE) – Jain logician and considered one of the last intellectual giant to contribute to Jain philosophy. He specialised in "Navya-Nyāya" and wrote Vrttis (commentaries) on most of the earlier "Jain Nyāya" works by Samantabhadra, Akalanka, Manikyanandi, Vidyānandi, Prabhācandra and others in the then-prevalent "Navya-Nyāya" style. Yaśovijaya has to his credit a prolific literary output – more than 100 books in Sanskrit, Prakrit, Gujarati and Rajashtani. He is also famous for "Jnanasara" (essence of knowledge) and "Adhayatmasara" (essence of spirituality).

In recent times, Pt. Sukhlal and Dr. Mahendrakumar Nyayacarya have made important contributions to Jain Philosophy.


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*cite book | last =Jacobi | first =Hermann | coauthors =Ed. F. Max Müller | title =Uttaradhyayana Sutra, Jain Sutras Part II, Sacred Books of the East, Vol. 45 | publisher =The Clarendon Press | date =1895 | location =Oxford | url =http://www.sacred-texts.com/jai/sbe45/index.htm

*cite journal | last =Koller | first =John M. | title =Syadvada as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekantavada | journal =Philosophy East and West | volume =Vol. 50 | issue =Iss. 3 | pages =400–7 | location =Honululu | date =July, 2000 | url =http://links.jstor.org/sici?sici=0031-8221(200007)50%3A3%3C400%3ASATEKT%3E2.0.CO%3B2-5 | issn =00318221 | accessdate =2007-10-01 | month =Jul | year =2000




*cite book | last =McEvilley | first =Thomas | title =The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies | publisher =Allworth Communications , Inc | date =2002 | location =New York | isbn =1581152035

*cite book | last =Mohanty | first =Jitendranath | title =Classical Indian Philosophy | publisher =Rowman & Littlefield | date =2000 | location =Lanham | isbn =0847689336

*Nayanar, Prof. A. Chakravarti (2005) -
** cite book | title =Pañcāstikāyasāra of Ācārya Kundakunda | publisher =Today & Tomorrows Printer and Publisher | location =New Delhi | isbn =81-7019-436-9
** cite book | title =Samayasāra of Ācārya Kundakunda | publisher =Today & Tomorrows Printer and Publisher | location =New Delhi | isbn =81-7019-364-8

*cite book | last =Oldmeadow | first =Harry |authorlink =Harry Oldmeadow | title =Light from the East: Eastern Wisdom for the Modern West | publisher =World Wisdom Inc | date =2007 | location =Indiana | isbn =1933316225

*cite book | last =Pande | first =Govindchandra | title =Life and Thought of Sankaracarya | publisher =Motilal Banarsidass | date =1994 | location =Delhi | isbn =8120811046

*cite book | last =Sangave | first =Dr. Vilas A. | title =Facets of Jainology: Selected Research Papers on Jain Society, Religion, and Culture | publisher =Popular Prakashan | date =2001 | location =Mumbai | isbn =8171548393

*cite journal | last =Soni | first =Jayandra | coauthors =E. Craig (Ed.) | title =Jain Philosophy | journal =Routledge Encyclopedia of Philosophy | publisher =Routledge | location =London | date =1998 | url =http://www.rep.routledge.com/article/F005SECT1 | accessdate =2008-03-05

*cite book | last =Shah | first =Natubhai | title =Jainism: The World of Conquerors | publisher =Sussex Academy Press | date =1998 | location =Sussex | series =Volume I and II | isbn =1898723303



*cite book | last =Warren | first =Herbert | title =Jainism | publisher =Crest Publishing House | date =2001 | location =Delhi | url =http://www.ibiblio.org/jainism/database/BOOK/hwarren.doc | isbn =8124200378

*cite book | last =Worthington | first =Vivian | title =A History of Yoga | publisher =Routledge | date =1982 | location =London | isbn =071009258X

*cite book | last =Zimmer | first =Heinrich | editor =(ed.) Joseph Campbell | title =Philosophies of India | publisher =Princeton University Press | date =1969 | location =New York | isbn =0691017581



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