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 SOURCE-BOOK IN JAINA PHILOSOPHY
of thought are only due to terminological differences and not due to to real differences.
The Nyaya-Vaiseşika says that the empirical experiences like happiness, misery and desire are due to the states of consciousness which is the attribute of the self. Therefore, in the highest state there is absence of consciousness. The thing appears to be somewhat ideational strange, although its presentation depends in the ideational distinction between the self and consciousness. Nyāya-Vaiseṣika distinguishes between substance and quality. The attributes and the modes arising out of the attributes are not related to the substance which is the substratum of the attributes. The modifications and changes in the states donot adversely affect the nature of the substance. These modifications are related to the attributes only and not to the substance. In this sense, the Nyāya-Vaiśeṣika accepts the empirical states of the Atman as doer, the enjoyer and that which is in the state of bondage.
But the Sankhya-Yoga does not accept the distinction between the substance and its attributes. The Sankhya-Yoga posits the self as nirguna but consciousness as its essence.
The Vedantic philosophers like Sankara, Rāmānuja and Vallabha maintain that in the highest state of perfection there is the pure light of consciousness and bliss, although there are variations in their thoughts regarding the state of the Mokşa in relation to the self and the Brahman. In this sense, again, we can say that the Upanisadic conception of Mokşa is different from the Nyāya-Vaiseşika conception in some form. The Sankhya-Yoga conception of the nature of the Mokṣa comes nearer to the Upanisadic view. The Upanisadic view of Mokşa presents the self as in the state of pure consciousness and bliss and of the ultimate reality of the Brahman.
THE BUDDHIST CONCEPTION OF NIRVANA (Nirvāṇa)
The Buddhist refers to the conception of Mokşa as nirvāṇa. Nirvana is aboslute cessation from misery. There is nothing real. Everything is momentary. There is no ātman as the permanent principle and Nirvana is a state of freedom and from misery, in fact freedom from everything. Nirvāṇa is the most important conception