Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 116

A SOURCE-BOOK IN JAINA PHILOSOPHY
4.3
PUDGALĀSTIVĀDA
The Buddhist sangha was against the conception of the permanence of the soul and the philosopher refuted the argument for the conception of the permanence of the soul, but after sometime those who believed in the permanence of the soul coming from the Brahmanic tradition joined the Buddhist sangha. They gave a new orientation to the Buddhist conception of nairatmyavāda in the light of their original predilections of the sasvata ātmavāda. They based their conception on the materialistic theory of the self. Kathāvatthu and Tattvasangraha have mentioned this kind of a theory of the permanence of the soul as a polemic against the Buddhist view of atmavāda.1 These pudgalvädins maintain that the jiva is of a material nature. When they were asked whether the jiva has form like the material objects they were not able to accept this view. The Pudgalăstivada entered the Buddhist sangha but as it was not consistent with the main concept of the Buddhist view as expressed in the ätmavāda, this theory lost its importance and remained only in name.
11 3
TRAIKĀLIKA DHARMAVĀDA & VARTMANIKA DHARMAVĀDA
95
The Pudgalaniratmyavādins had to perform a two-fold function: (1) It had to defend itself against the atmavādins and to show that there is no permanent self. (ii) Yet this theory had to accommodate the conception of the rebirth, bandha (bondage) and moşka (liberation). This gave rise to the theory of sarvästivada. According to this theory, the mental states designed as näma were referred to as 'citta' and it expresses itself in vedanā, saṁjñā, saṁskāra and vijñāna. These constitute the aggregate and the aggregate is in flux. These are included as dharma (elements). This theory had to defend on the basic stand of kṣaṇikavāda. Accordingly, the sarvästivädins presented the modes of 'citta' as flowing in three durations of time and presented the traikālikatā 2 But there appeared to be 1 Abhidharmadipa & notes, p. 254 ff.
(a) kaḥ punaratra samyujyate? (p. 254),...paudgalisyāpi avyākṛtavastuvādinaḥ pudgaloăpi dravyatoăstīti (p. 258)...nagnāțapakşe prakseptavyāḥ (p. 259).
(b) Tattvasan graha, kārikā 336.
2 (a) Tattvasangraha me Traikālika Parikṣā, kārikā 1786, p. 503. (b) Abhidharmdīpa-tippaņa sahita kārikā 299, p. 250.