Some Jain Concepts and Conduct

SR No.: 001417
Original Sutra Author: N/A
Author: Sushma Singhvi
Publisher: B J Institute
Publication Year: 2005
Total Pages: 76
Language: English
Classification: Book_English, Principle, Achar, Spiritual, C000, & C005
File Size: 5 MB

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(Some Jain Concepts and Conduct Vātsyāyana clearly states that there can be no bliss in the state of liberation. However, Jain authors reject this view and holds that it is not possible to assume separation of a quality from the dravya. Kundakundācārya, a Jain Ācārya, propounds identification of guna and guņi with only exception that one is not the synonym of the other. It is impossible for the former to exist without the later and vice-versa. This leads to the conclusion that knowledge is an innate attribute of the soul.
Naiyāyikas, accept the omnipresence of Jiva. According to Jain view the atoms of soul have a unique quality of expansion and contraction, thus they pervade in the body irrespective of the size of the body-possessed by the Jiva. However, Jaina view accepts the omniscient and omnipresence of the Liberated Souls.
The Sārkhya system believes in a permanent soul but all visible conscious activities are attributed to praksti, different to Purusa. According to sārkhya, it is the lingaśarīra which is bound, the soul remains detached.
The purusa of sārkhya system resembles Jiva of Jainism but Jiva is unique in the sense that it is actor also, where as the purusa is not. All the activities of material world are conducted by the triguņātmaka praksti. The prakrti as enunciated in sārkhya system approaches very close to the pudgala accepted in Jain Philosophy. According to Jain view only a sentient being can be a doer of any act and one who does any deed should be responsible and should enjoy the good or bad fruits of the deed. Thus the sărkhya concept of distinction between doer and enjoyer is rendered untenable by Jain logic. Doer being different from enjoyer will be held responsible for the deeds not committed by it. They will lead to a situation where the deeds will go unrewarded (phalahāni of krta) and the fruits will be enjoyed without any effort (akrta-phala-lābha).
The existence of ātman as distinguished from body is