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Anekantavada
( hi, अनेकान्तवाद, "many-sidedness") is the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth. This knowledge ('' Kevala Jnana''), it adds, is comprehended only by the Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth. All knowledge claims, according to the ''anekāntavāda'' doctrine must be qualified in many ways, including being affirmed and denied. Anekāntavāda is a fundamental doctrine of Jainism. The origins of ''anekāntavāda '' can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain . The dialectical concepts of ''syādvāda'' "conditioned viewpoints" and ''nayavāda'' "partial viewpoints" arose from ''anekāntavāda'' in the medieval era, providi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
अनेकान्तवाद
( hi, wikt:अनेकान्तवाद, अनेकान्तवाद, "many-sidedness") is the Jainism, Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. According to Jainism, no single, specific statement can describe the nature of existence and the Absolute (philosophy), absolute truth. This knowledge (''Kevala Jnana''), it adds, is comprehended only by the Arihant (Jainism), Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth. All knowledge claims, according to the ''anekāntavāda'' doctrine must be qualified in many ways, including being affirmed and denied. Anekāntavāda is a fundamental doctrine of Jainism. The origins of ''anekāntavāda '' can be traced back to the teachings of Mahavira, Mahāvīra (599–527 BCE), the 24th Jain . The dialectical concepts of ''syādvāda'' "conditioned viewpoints" ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jain Philosophy
Jain philosophy refers to the ancient Indian philosophical system found in Jainism. One of the main features of Jain philosophy is its dualistic metaphysics, which holds that there are two distinct categories of existence, the living, conscious or sentient being (''jiva'') and the non-living or material (''ajiva''). Jain texts discuss numerous philosophical topics such as epistemology, metaphysics, ethics, cosmology and soteriology. Jain thought is primarily concerned with understanding the nature of living beings, how these beings are bound by karma (which are seen as fine material particles) and how living beings may be liberated (''moksha'') from the cycle of reincarnation. Also notable is the Jain belief in a beginning-less and cyclical universe and a rejection of a Creator deity. From the Jain point of view, Jain philosophy is eternal and has been taught numerous times in the remote past by the great enlightened tirthankaras ("ford-makers"). Historians trace the develo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mahavira
Mahavira (Sanskrit: महावीर) also known as Vardhaman, was the 24th ''tirthankara'' (supreme preacher) of Jainism. He was the spiritual successor of the 23rd ''tirthankara'' Parshvanatha. Mahavira was born in the early part of the 6th century BCE into a royal Kshatriya Jain family in ancient India. His mother's name was Trishala and his father's name was Siddhartha. They were lay devotees of Parshvanatha. Mahavira abandoned all worldly possessions at the age of about 30 and left home in pursuit of spiritual awakening, becoming an ascetic. Mahavira practiced intense meditation and severe austerities for twelve and a half years, after which he attained '' Kevala Jnana'' (omniscience). He preached for 30 years and attained Moksha (liberation) in the 6th century BCE, although the year varies by sect. Historically, Mahavira, who revived and preached Jainism in ancient India, was an older contemporary of Gautama Buddha. Jains celebrate ''Mahavir Janma Kalyanak'' every ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jainism
Jainism ( ), also known as Jain Dharma, is an Indian religion. Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankaras (supreme preachers of ''Dharma''), with the first in the current time cycle being Rishabhadeva, whom the tradition holds to have lived millions of years ago, the twenty-third ''tirthankara'' Parshvanatha, whom historians date to the 9th century BCE, and the twenty-fourth ''tirthankara'' Mahavira, around 600 BCE. Jainism is considered to be an eternal '' dharma'' with the ''tirthankaras'' guiding every time cycle of the cosmology. The three main pillars of Jainism are ''ahiṃsā'' (non-violence), ''anekāntavāda'' (non-absolutism), and '' aparigraha'' (asceticism). Jain monks, after positioning themselves in the sublime state of soul consciousness, take five main vows: ''ahiṃsā'' (non-violence), '' satya'' (truth), '' asteya'' (not stealing), '' brahmacharya'' (chastity), and '' aparigraha'' (non-possessiveness) ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Epistemology
Epistemology (; ), or the theory of knowledge, is the branch of philosophy concerned with knowledge. Epistemology is considered a major subfield of philosophy, along with other major subfields such as ethics, logic, and metaphysics. Epistemologists study the nature, origin, and scope of knowledge, epistemic justification, the rationality of belief, and various related issues. Debates in epistemology are generally clustered around four core areas: # The philosophical analysis of the nature of knowledge and the conditions required for a belief to constitute knowledge, such as truth and justification # Potential sources of knowledge and justified belief, such as perception, reason, memory, and testimony # The structure of a body of knowledge or justified belief, including whether all justified beliefs must be derived from justified foundational beliefs or whether justification requires only a coherent set of beliefs # Philosophical skepticism, which questions the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Acharya Samantabhadra
Samantabhadra was a Digambara acharya (head of the monastic order) who lived about the later part of the second century CE. He was a proponent of the Jaina doctrine of Anekantavada. The ''Ratnakaranda śrāvakācāra'' is the most popular work of Samantabhadra. Samantabhadra lived after Umaswami but before Pujyapada. Life Samantabhadra is said to have lived from 150 CE to 250 CE. He was from southern India during the time of Chola dynasty. He was a poet, logician, eulogist and an accomplished linguist. He is credited with spreading Jainism in southern India. Samantabhadra, in his early stage of asceticism, was attacked with a disease known as ''bhasmaka'' (the condition of insatiable hunger). As, digambara monks don't eat more than once in a day, he endured great pain. Ultimately, he sought the permission of his preceptor to undertake the vow of Sallekhana. The preceptor denied the permission and asked him to leave monasticism and get the disease cured. After getting cured he ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Two Truths Doctrine
The Buddhist doctrine of the two truths (Sanskrit: ''dvasatya,'' ) differentiates between two levels of ''satya'' (Sanskrit; Pali: ''sacca''; word meaning "truth" or "reality") in the teaching of the Śākyamuni Buddha: the "conventional" or "provisional" ('' saṁvṛti'') truth, and the "ultimate" (''paramārtha'') truth. The exact meaning varies between the various Buddhist schools and traditions. The best known interpretation is from the Madhyamaka school of Mahāyāna Buddhism, whose founder was the Indian Buddhist monk and philosopher Nāgārjuna. For Nāgārjuna, the two truths are ''epistemological truths''. The phenomenal world is accorded a provisional existence. The character of the phenomenal world is declared to be neither real nor unreal, but logically indeterminable. Ultimately, all phenomena are empty (''śūnyatā'') of an inherent self or essence due to the non-existence of the self (''anattā''), but exist depending on other phenomena (''pratītyasamutpā ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Brahman
In Hinduism, ''Brahman'' ( sa, ब्रह्मन्) connotes the highest universal principle, the ultimate reality in the universe.P. T. Raju (2006), ''Idealistic Thought of India'', Routledge, , page 426 and Conclusion chapter part XII In major schools of Hindu philosophy, it is the material, efficient, formal and final cause of all that exists.For dualism school of Hinduism, see: Francis X. Clooney (2010), ''Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions'', Oxford University Press, , pages 51–58, 111–115;For monist school of Hinduism, see: B. Martinez-Bedard (2006), ''Types of Causes in Aristotle and Sankara'', Thesis – Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18–35 It is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. ''Brahman'' as a metaphysical concept refers to the single ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Religious Pluralism
Religious pluralism is an attitude or policy regarding the diversity of religious belief systems co-existing in society. It can indicate one or more of the following: * Recognizing and tolerating the religious diversity of a society or country, promoting freedom of religion, and defining secularism as neutrality (of the state or non-sectarian institution) on issues of religion as opposed to opposition of religion in the public forum or public square that is open to public expression, and promoting friendly separation of religion and state as opposed to hostile separation or antitheism espoused by other forms of secularism. * Any of several forms of religious inclusivism. One such worldview holds that one's own religion is not the sole and exclusive source of truth, and thus acknowledges that at least some truths and true values exist in other religions. Another concept is that two or more religions with mutually exclusive truth claims are equally valid; this may be ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Umaswati
Umaswati, also spelled as Umasvati and known as Umaswami, was an Indian scholar, possibly between 2nd-century and 5th-century CE, known for his foundational writings on Jainism. He authored the Jain text ''Tattvartha Sutra'' (literally '"All That Is", also called ''Tattvarthadhigama Sutra''). Umaswati's work was the first Sanskrit language text on Jain philosophy, and is the earliest extant comprehensive Jain philosophy text accepted as authoritative by all four Jain traditions. His text has the same importance in Jainism as '' Vedanta Sutras'' and ''Yogasutras'' have in Hinduism. Umaswati is claimed by both the Digambara and Śvētāmbara sects of Jainism as their own. On the basis of his genealogy, he was also called ''Nagaravachka''. Umaswati was influential not only in Jainism, but also other Indian traditions over the centuries. The 13th- to 14th-century Madhvacharya, founder of Dvaita Vedanta school of Hindu philosophy, for example referred to Umaswati in his works as ''Um ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ātman (Hinduism)
''Ātman'' (; sa, आत्मन्) is a Sanskrit word that refers to the (universal) Self or self-existent essence of individuals, as distinct from ego ('' Ahamkara''), mind ('' Citta'') and embodied existence ('' Prakṛti''). The term is often translated as soul, but is better translated as "Self," as it solely refers to pure consciousness or witness-consciousness, beyond identification with phenomena. In order to attain moksha (liberation), a human being must acquire self-knowledge ('' Atma Gyaan or Brahmajnana''). ''Atman'' is a central concept in the various schools of Indian philosophy, which have different views on the relation between ''Atman'', individual Self ('' Jīvātman''), supreme Self ('' Paramātmā'') and, the Ultimate Reality ('' Brahman''), stating that they are: completely identical ( Advaita, Non-Dualist), completely different ( Dvaita, Dualist), or simultaneously non-different and different ( Bhedabheda, Non-Dualist + Dualist). The six orthodo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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