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Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of the Tattvas or fundamentals. [2] Without knowing them one cannot progress towards liberation. They are: Jīva - Souls and living things; Ajiva - Non-living things; Asrava - Influx of karma; Bandha - The bondage of karma
Jaina seven-valued logic is a system of argumentation developed by Jaina philosophers and thinkers in ancient India to support and substantiate their theory of pluralism.This argumentation system has seven distinct semantic predicates which may be thought of as seven different truth values.
He compiled many works in Prakrit expounding Jain traditions. One of these, the Tiloyapannatti — a description of the universe and its parts, is of some importance to historians of Indian science because it incorporates formulas representative of developments in Jain mathematics between the older canonical works and the later texts of the ninth and following centuries.
Jain philosophers distinguish a substance from a body, or thing, by declaring the former as a simple element or reality while the latter as a compound of one or more substances or atoms. They claim that there can be a partial or total destruction of a body or thing, but no dravya can ever be destroyed. [ 3 ]
The concepts of Guṇa (attributes) and Dravya (substances) are what differentiates Jain worldview from Buddhist worldview. [ citation needed ] The Jain worldview claims that real cause of all the phenomena in the universe is the attributive and substantive base of those phenomena whereas Buddhist Worldview denies the existence of attributive ...
The fifth 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 sixth truth acts as a factor of bondage (bandha), restricting the manifestation of the consciousness intrinsic to it.
Vahuvali Charitra (a Jain work based on collection of traditions) notes that Nemicandra belonged to the monastic order of Desiya gana. After establishing the statue of Bāhubali, Camundaraya offered villages yielding a revenue of 96,000 gold coins to Nemicandra for daily worship of and festivals for Gommatesvara (Lord Bāhubali).
Pañcāstikāyasāra ("The Essence of Reality") is an ancient Jain text authored by Acharya Kundakunda. [1] Kundakunda explains the Jain concepts of dravya (substance) and Ethics. The work serves as a brief version of the Jaina philosophy. There are total 180 verses written in Prakrit language. [2]