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Permissions in Indian philosophy is initial, not final. The attitude of mind which looks at the dark side of things is known as permission.
The essence of Buddhas enlightenment-the four noble truthssum ups and voices the real view of every Indian school in this respect; namely : There is suffering.-There is a cause of suffering.-There is cessation of suffering. There is a way to attain it . Pessimism in the Indian systems is only initial and final.
The belief in an eternal moral order in the universe. an eternal moral order dominates the entire history of Indian philosophy, barring the solitary exception of the Carvaka materialist.
Kinds of Karma
According to one principle, karmas are broadly divided into (a) those which have not begun to bear fruits (anarabdha karma), and (b) those which have already begun to bear fruits like the present body and its accompaniment (arabdha or prarabdha karma).
Self-control is needed to remove passions that obstruct concentration and good conduct.
Self-control implies the bringing of the lower self under the control of the higher.
It does not kill the natural impulses, but trains them to be yoke of reason.
Morality is not merely negative, but needs the cultivation of positive virtues.
Belief in the possibility of liberation is common to the systems. Liberation is regarded as the highest good.
The Jainas believe that every spirit (jiva), that is in bondage now can follow the example set by the Jainas and attain, like them, perfect knowledge power and joy.
SVETAMBARAS
More accommodating to the common frailties of men. According to them they should put on clothes. The Svetambaras do not accept these views
JAINAS LITERATURE
The philosophical outlook of Jainism is commonsense realism and pluralism. The objects perceived by us are real, and they are many. The world consists of two kinds of reality, living and non-living.
Two kinds of immediate knowledge, ordinary immediate and really immediate. Three kinds of really immediate knowledgeavadhi, manah-paryaya and kevala.
QUESTION TO CARVAKA
They ask if a Carvaka were called upon to show why even perception should not be rejected as an invalid source of knowledge, what would he say? He would either remain silent and thus confess that he has no reason.
Moreover, when the Carvaka denies the existence of non-perceptible objects like life-after-death, he goes beyond perception and infers the nonexistence of the objects from the fact of their non-perception. Even when the Carvaka says about perception in general that it is valid he goes beyond the perceived cases of perception found to be valid in the past and infers, from general similarity, something about the future unperceived cases of perception as well.
SYADVADA
The theory of the Jainas has come to be known as Syadvada. This view is accepted by western logicians. Every judgment is passed in a particular context and must be understood only inference there to.
Somehow, S is P, (syat asti). Somehow, S is not P (syat nasti). Somehow, S is P, and is also not P (syat asti ca, nasti ca). Somehow, S is indescribable (syat avaktavyam).
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(1)
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(7) Somehow, S is P, also not P and also , indescribable (syat asti ca, nasti ca, avaktavyam ca)
SUBSTANCE (DRVYA)
Extended (astikaya) Non-Extended (anastikaya), e.g., time (Kala)
Animate (Jiva)
Inanimate (ajiva)
Emancipated (mukta)
Fettered (baddna)
Dharma
Adharma
Akasa
Pdgala
Fettered (Baddna)
Pdgala
Moving (Trasa)
Comapounds (sanghata)
SPACE OR AKASA
Space given room for extension. Without space, substances could not be extended.
LIBERATION
Liberation is the expulsion of matter from the soul. Ignorance is the cause of passions. Knowledge alone can remove ignorance. Right knowledge is obtainable from the teachings of the omniscient tirthankaras.
LIBERATION
Knowledge is perfect in right conduct. Hence, right faith, right knowledge, and right conduct constitute the three gems of a good life. They jointly produce liberation.
SATYAM
The vow of satya or truthfulness consists in speaking what is true, as well as pleasant and good.
ASTEYAM
The vow of asteya or non-stealing is based on the idea of their sanctity of property.
BRAHMACARYAM
The vow of brahmacarya consists in abstaining from all forms of selfindulgence.
APARIGRAHA
The vow of aparigraha consists in abstaining from all attachment to sense objects. Right knowledge, faith and conduct jointly bring about liberation consisting in fourfold perfection.