From the Jacket
Here is the thought-provoking work, which attempts to provide a rational basis to the Jain concept of soul. The nature, structure and functions of the soul cannot be studied without a reference to the physical apparatus. But the independent existence of the spiritual and the physical reality cannot be denied, however close their relationship. The unity and diversity are also important problems that a philosopher cannot ignore. In fact Nagarjuna, Sankara, Hegel, Bradley and others have exercised their brains to understand the conscological problem with reference to them, Dr. Jain has taken all their speculations into account to give a meaningful interpretation to the Jaina concept of the non-absolute which he considers as the fundamental reality of the Jaina system, beyond all theses, drstis and paksas, like the Madhyamika absolute that evades expressibility.
About the Author
Dr. S. C. Jain is a scholar who likes to work in solitude at his table. He was born in 1922 in a small village, Chavali, near Agra in Uttar Pradesh in the illustrious family famous for the pedantic scholar Pt. Manikchandra Kaundeya and such other Pundits. The holy scriptures of Jainism, the various works on the philosophies of East & West and the critical literature of the same field, are the sources of company and acquaintance with the masters and scholars of the past and present for him. Alongwith his theses 'Structure and Functions of Soul in Jainism' he has a number of published research articles to his credit. His English translation of the medieval poet Daulatram's 'Chhahadhala' has earned a wide repute. He still has some complete works awaiting publication. Following his own manner of study and writing, Dr. Jain, has some plans before him.
1 | The Anekanta Theory of Existence | 17-41 |
Basic conceptions of Jaina philosophy | 17 | |
Meaning of Anekanta | 17 | |
Negation as a dharma or trait | 20 | |
Hegel and the Jaina Negation | 23 | |
An objection answered | 25 | |
Reality as a featureless entity | 27 | |
Reality as pure being | 30 | |
Substance as unity-cum-diversity | 31 | |
Substance, attributes, modes and traits | 33 | |
Jaina dynamism of substance | 35 | |
Absolute dynamism of reality considered | 38 | |
Jaina theory of reality as illustrated by a prepositional and a mathematical function | 40 | |
2 | the Doctrine of Syadvada or Jaina Dialectic | 42-60 |
Introduction | 42 | |
Main spirit of the Jaina dialectic | 42 | |
Some illustrations of the partial comprehensions | 44 | |
(i) Kant on partial comprehensions, | ||
(ii) Hegel on partial comprehensions, | ||
(iii) Sankara on partial comprehensions, | ||
(iv) Madhyamika on partial comprehensions. Import of contexts or reference-systems in the Jaina dialectic | 48 | |
Validity of partial comprehensions | 50 | |
Bradley on partial truths | 51 | |
The Jaina view | 52 | |
Dr. Radhakrishnan's view about partial comprehensions | 52 | |
The Jaina dialectic and the so-called absolute views | 53 | |
Pramana type of knowledge and its essential nature | 54 | |
Relation between the naya and the pramana types of knowledge. | 56 | |
Hegelian and the Jaina dialectic | 58 | |
Merit of the Jaina dialectic | 59 | |
3 | The Soul | 61-97 |
Introduction | 61 | |
Classification of the theories of the soul | 61 | |
Materialism and the soul | 62 | |
Jaina criticism of materialism | 64 | |
Vidyanadin's criticism of Materialism | 66 | |
Idealistic theories of the soul | 68 | |
Sankara's view of the soul | 70 | |
Berkeley's view of the soul | 72 | |
Ramanuja, Hegel and Bradley on the soul | 75 | |
Neutralism as a theory of the soul | 77 | |
Continuum theory of reality and the soul | 79 | |
Hume's view of the self | 80 | |
Yogacara on the soul | 81 | |
Psychological view of the self | 86 | |
Dualistic theories of the soul and the position of Jaina dualism | 89 | |
The problem of the relation between the soul and the non-soul | 93 | |
The Jaina on the problem of the mind-body relation | 95 | |
Conclusion | 96 | |
4 | The Soul and Consciousness | 98-142 |
Introduction | 98 | |
Consciousness and upayoga | 99 | |
Identity o consciousness | 100 | |
Controversy regarding conation and Knowledge | 102 | |
Controversy of successive and simultaneous occurrence of conation and knowledge | 105 | |
Brahmadeva's solution of the controversy | 107 | |
Meaning of conation | 110 | |
Conation and knowledge as attributes of the soul | 113 | |
The problem of objectless consciousness | 115 | |
Meaning of Knowledge | 116 | |
Sensum theory of knowledge and its criticism | 119 | |
The three termed theory of perception | 121 | |
Mati and sruta types of knowledge | 123 | |
Pratyaksa or the direct type of knowledge | 127 | |
Avadhi and manahparyaya types of direct knowledge | 128 | |
Kevalajnana or the perfect knowledge | 133 | |
Arguments against omniscience and their refutation | 136 | |
Self consciousness | 138 | |
5 | Structure of the Soul and Extension | 143-154 |
Forms of the soul's existence | 143 | |
Meaning of extension | 143 | |
Extension in case of attributes | 145 | |
Extension and the mental structure of the purosivist school of psychology | 146 | |
Criticism of the above view | 146 | |
Nyaya, Sankhya and Vedanta on the soul's extension and their criticism | 147 | |
Some objections against the Jaina view of the soul's extension | 150 | |
Conception of pradesas in the soul | 153 | |
Conclusion | 154 |
From the Jacket
Here is the thought-provoking work, which attempts to provide a rational basis to the Jain concept of soul. The nature, structure and functions of the soul cannot be studied without a reference to the physical apparatus. But the independent existence of the spiritual and the physical reality cannot be denied, however close their relationship. The unity and diversity are also important problems that a philosopher cannot ignore. In fact Nagarjuna, Sankara, Hegel, Bradley and others have exercised their brains to understand the conscological problem with reference to them, Dr. Jain has taken all their speculations into account to give a meaningful interpretation to the Jaina concept of the non-absolute which he considers as the fundamental reality of the Jaina system, beyond all theses, drstis and paksas, like the Madhyamika absolute that evades expressibility.
About the Author
Dr. S. C. Jain is a scholar who likes to work in solitude at his table. He was born in 1922 in a small village, Chavali, near Agra in Uttar Pradesh in the illustrious family famous for the pedantic scholar Pt. Manikchandra Kaundeya and such other Pundits. The holy scriptures of Jainism, the various works on the philosophies of East & West and the critical literature of the same field, are the sources of company and acquaintance with the masters and scholars of the past and present for him. Alongwith his theses 'Structure and Functions of Soul in Jainism' he has a number of published research articles to his credit. His English translation of the medieval poet Daulatram's 'Chhahadhala' has earned a wide repute. He still has some complete works awaiting publication. Following his own manner of study and writing, Dr. Jain, has some plans before him.
1 | The Anekanta Theory of Existence | 17-41 |
Basic conceptions of Jaina philosophy | 17 | |
Meaning of Anekanta | 17 | |
Negation as a dharma or trait | 20 | |
Hegel and the Jaina Negation | 23 | |
An objection answered | 25 | |
Reality as a featureless entity | 27 | |
Reality as pure being | 30 | |
Substance as unity-cum-diversity | 31 | |
Substance, attributes, modes and traits | 33 | |
Jaina dynamism of substance | 35 | |
Absolute dynamism of reality considered | 38 | |
Jaina theory of reality as illustrated by a prepositional and a mathematical function | 40 | |
2 | the Doctrine of Syadvada or Jaina Dialectic | 42-60 |
Introduction | 42 | |
Main spirit of the Jaina dialectic | 42 | |
Some illustrations of the partial comprehensions | 44 | |
(i) Kant on partial comprehensions, | ||
(ii) Hegel on partial comprehensions, | ||
(iii) Sankara on partial comprehensions, | ||
(iv) Madhyamika on partial comprehensions. Import of contexts or reference-systems in the Jaina dialectic | 48 | |
Validity of partial comprehensions | 50 | |
Bradley on partial truths | 51 | |
The Jaina view | 52 | |
Dr. Radhakrishnan's view about partial comprehensions | 52 | |
The Jaina dialectic and the so-called absolute views | 53 | |
Pramana type of knowledge and its essential nature | 54 | |
Relation between the naya and the pramana types of knowledge. | 56 | |
Hegelian and the Jaina dialectic | 58 | |
Merit of the Jaina dialectic | 59 | |
3 | The Soul | 61-97 |
Introduction | 61 | |
Classification of the theories of the soul | 61 | |
Materialism and the soul | 62 | |
Jaina criticism of materialism | 64 | |
Vidyanadin's criticism of Materialism | 66 | |
Idealistic theories of the soul | 68 | |
Sankara's view of the soul | 70 | |
Berkeley's view of the soul | 72 | |
Ramanuja, Hegel and Bradley on the soul | 75 | |
Neutralism as a theory of the soul | 77 | |
Continuum theory of reality and the soul | 79 | |
Hume's view of the self | 80 | |
Yogacara on the soul | 81 | |
Psychological view of the self | 86 | |
Dualistic theories of the soul and the position of Jaina dualism | 89 | |
The problem of the relation between the soul and the non-soul | 93 | |
The Jaina on the problem of the mind-body relation | 95 | |
Conclusion | 96 | |
4 | The Soul and Consciousness | 98-142 |
Introduction | 98 | |
Consciousness and upayoga | 99 | |
Identity o consciousness | 100 | |
Controversy regarding conation and Knowledge | 102 | |
Controversy of successive and simultaneous occurrence of conation and knowledge | 105 | |
Brahmadeva's solution of the controversy | 107 | |
Meaning of conation | 110 | |
Conation and knowledge as attributes of the soul | 113 | |
The problem of objectless consciousness | 115 | |
Meaning of Knowledge | 116 | |
Sensum theory of knowledge and its criticism | 119 | |
The three termed theory of perception | 121 | |
Mati and sruta types of knowledge | 123 | |
Pratyaksa or the direct type of knowledge | 127 | |
Avadhi and manahparyaya types of direct knowledge | 128 | |
Kevalajnana or the perfect knowledge | 133 | |
Arguments against omniscience and their refutation | 136 | |
Self consciousness | 138 | |
5 | Structure of the Soul and Extension | 143-154 |
Forms of the soul's existence | 143 | |
Meaning of extension | 143 | |
Extension in case of attributes | 145 | |
Extension and the mental structure of the purosivist school of psychology | 146 | |
Criticism of the above view | 146 | |
Nyaya, Sankhya and Vedanta on the soul's extension and their criticism | 147 | |
Some objections against the Jaina view of the soul's extension | 150 | |
Conception of pradesas in the soul | 153 | |
Conclusion | 154 |