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 71

A SOURCE-BOOK IN JAINA PHILOSOPHY
The Buddhist theory of the world and its evolution depends on the doctrine of pratītyasamutpada. The Buddhists advocate the theory of aggregate and continuity and not permanence. In Jaina philosophy, whatever modifications are to be found in the universe, they are to be explained in terms of the combined co-operation of the jiva (living substance) and pudgala. These modifications can be considered into two parts : (i) natural (svābhāvika) and (ii) pracitcal (prāyogika) or phenomenal. The natural modifications are very subtle. They are not visible to the eyes. But the phenomenal changes are gross (sthūla) and they are visible to the eyes. The universe is, therefore, the result of the combined operation of matter and spirit.
The Vedic seers were perplexed about the origin of the creation of the universe. In the Nāsadiya sūkta of the Rgveda, the fundamental question of creation and origin of Creation has been raised. A series of questions have been asked. They are : What is the first principle of the universe ? Who can describe it? How did it originate and what is the cause of varieties in the universe ? Were gods created after the creation of the universe ? Who can explain the origin of this universe ? What is the cause of the creation ? Finally, who created the Creation and who did not? One who knows this, is beyond us, and it is possible that he also does not know.1
The Jaina philosophy is clear about the problem of the universe and its reality. Jainism inaintains that matter does not arise from spirit nor does spirit arise from matter. Both are beginningless and real: BHEDĀBHEDAVĀDA (THE DOCTRINE OF IDENTITY
AND DIFFERENCE) The problem of identity and difference in explaining the reality has given rise to four schools of thought. One school of thought gives primacy to difference (bheda), and the second gives to non-difference
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1
Rgveda : 10, 129 Nāsadiya sūkta. Nāsadāsînnosadäsittadānī nāsīdrajo no vyomā paro yat. Ko addha veda ka iha pravocat kuta ajátā kuta iyam vis rştih. Arväg deva asya visarjnernāhā ko veda mata ābabhūva. “Iyaṁ visļştiryata ābabhūva yadi vā dadhe yadi va na. Yo asyādhyakşah parame vyomantosonga veda yadi va na veda',