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

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A SOURCB-BOOK IN JAINA PHILOSOPHY Caitanya accepts the "acintyabhedabheda". The Brahman manjfests in different jīvas due to the inherent jiva sakti (the inherent energy of the soul). Jivas are both identical to and also different from the Brahman. This relation is beyond the speculation (acix. taniya).
Philosophers from Bhaskara to Caitanya bave considered jiva as atomic in pature. When the jīva removes ignorance by means of jñāna (kpowledge) and bhakti (devotion), then the jīva attains liberation. All these ācāryas are believers in the atomic nature of the soul (apujivavādi.) They maintain that rebirth is possible by means of the subtle bodies (Sükşmaśarīra).
Madhya is Vedāntin, but he does not believe in the theory of non-dualism (advaita) and non-difference (abheda). He maintains, on the authority of upanişadic tradition, that jīva is atomic in nature. There are infinite number of jīvas. They are eternal and real. They are not the effects of the Parabrahman, nor are they part of Brahman. When the jīva removes the ignorance, it realises the authority (svā. mitva) of the Brahman or Vişnı.
The Śaiva's do not accept the authority of the Veda or the Vedānta. They accept the pratyabhijñā darsana. They base their arguments on the pratyabhijñā. According to them, parabrahma is Śiva. Nothing else is greater than Śiva. The parabrahma or Śiva is the highest reality and by his will, he creates infinite number of jīvas and the world. From the point of view tattva (principles) jīva and siva are not different.
According to the upanişads and Bhagavadgitā, åtman is different from the body different from the manas. It pervades entire universe. It is not the effect of anything (avikārya)" and it is indescribable in words 6 The things (avikāryas) and the description of the 1 Kathopanişad 2, 15, 18-"na hanyate hanyamāne sarīre" 2 (a) Kathopanişad, 2, 3, 7, 80—The mind is superior to the sepse
organs, buddhi superior to the manas, mahat greater than byddhi, avaykta greater than mahat and puruga greater than ayyakta, Puruşa is pervasive (vyāpaka) and alinga (without
sex). (b) Kathopanişad 1, 3, 10, 11-There is nothing greater than puruşa. 3 Iša Upanişad-- śāvāsyamidam sarvam yatkinca jagatyām jagat. 4 Bhagavadgitā, 2-25, 5 Taittiriya Upanişd, 2, 4