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 542

À SOURCB-BOOK IN JAINA PHILOSOPHY
521
Jainism is dualistic. It posits the reality of jīva and ajiva. These have been considered from two points of view, from the noumenal (niscaya naya) and phenomenal (vyavahāra naya). Similarly, in Buddhism we have two points of view which may be referred to as svalaksana which gives the noumenal point of view and sāmānya laksana which gives the phenomenal point of view. Similarly, things of the world can be looked at from these points of view. Logically considered also, we can see the general in the particular and the particular in the general. For instance, we can see the general concept of man in individual man and we can also see the differentiating individual man and we can also see the human characteristics in different individuals. To affirm that the one alone is real and the other is an appearance is dogmatic assertion. The Buddhists take the one point only and i.e., as we have seen rjusutranaya, the momentary point of view, Svalakṣaṇa has been interpreted as that which gives the functional meaning of a word or a thing. For instance, the function of a cloth is to cover and the function of the pot (ghata) is to hold the water. This is the arthakriyā or the essential meaning of the word and the essential characteristic of a thing.
CONCEPTION OF ATMAN
The conception of the ātman as a permanent substance bas been one of the problems of controversies and the difference between the Buddhists and the Jainas. The Buddhists advocate the conception of anātma. There is nothing permanent like the soul. For what we call the soul or the ātman is merely the aggregate of the physical and mental states (nāma rūsa). Rūpa is the physical state and nama expresses the mental states like l. vedanā (feeling) 2. sam jñā (cognition) 3. sarskāra (disposition) and 4. vijñāna (psychic energy.) These different states are not permanent, they are fleeting. Therefore, there is nothing like the permanent ātman, yet the Buddhists believe in the cycle of birth and death and in the rebirth.
CONCEPTION OF NIRVANA Similar differences would be found in the conception of nirvana