Jainism Some Essays

SR No.: 001374
Original Sutra Author: N/A
Author: A S Gopani
Publisher: Prakrit Bharti Academy
Publication Year: 1986
Total Pages: 156
Language: English
Classification: Book_English & Philosophy
File Size: 11 MB

Page 148

Theory of Manifold Aspects
[ 141
included the Vedānta Philosophy in the Sangraha Naya, though partially. The Sankhyas, like the Jains, believe in two substances, namely, Jiva & Ajiva. represented by Puruşa and Praksti respectively. The evolution of the entire material universe owes its origin to Praksti in proximity with Purusa. The Nyāya Philosophy also accepts both the substances, Prakrti and Purusa. Therefore, to believe in only one substance namely, Jiva (Soul) is a partial truth, according to Jainism and the entire truth consists only in believing both the substances, Jiva and Ajiva, Soul and Non-soul.
On this basis only, Vijñānavāda, Sūnyavāda, and Sabdādvaitavāda are included in the Sangraha Naya, they being mere partial truths. Rjusūtrapaya.
According to Vedānta, the Sat should exist for all the three times, namely, past, present and future. The Buddhist theory is just the opposite. It takes the Sat to be existing in the present only. According to the Vedānta, Brahma which is the only entity, accounts for everything. There is nothing beyond it and besides it. But in opposing this theory, the Buddhas said that there is nothing that is general; everything is particular and every particular or Visesa is separate from the other. Every thing is momentary; there is nothing that is permanent. This theory of the Bauddhas is echoed in the Rjusūtra which is one of the varieties of phenomenal viewpoint. The Bauddhas and the Vedāntins are inimical to each other. But the Jain system has accommodated both of them in the view-points of Noumena and Phenomena taking them both as representing the partial truth only. The substance (Dravya) is true for all time but its various transformations as, that is to say, paryāyas (phenomena) are transient; thus they both have been accommodated. The Vedānta view is included by the Jainas in the General view-point or the collective view-point and the Buddhist view. point in the Rjusūtra Naya, a variety of the Paryāyanaya. The Jainas believe in both-General and Particular Aspects of a thing. This is the reason why it could assign room to both of them.
Naigama Naya.
According to Vedānta, what is existent for all time, is Sat. Contrary to this, the Nyāya-Vaiseşikas hold the view that the soul etc. are existent for all time but not all the produced things. They are first, non-existent, then become existent and again become non-existent. Moreover, some substances are merely general (Sāmānya), while some are merely particular (Visega) and others are general and particular both. The Nyāya-Vaiseşikas do not subscribe to the view of the Vedāntins according to whom what