Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

Page 99

Jaina Philosophy före do not accept the existence of any third independent eternal power like išvara for the creation and systematisation of the world. The Jain philosophy no doubt accepts the Jada existent element as beginningless and endless independent existence like the Nyāya, Vaiģeşika, Bauddha etc., but not in the form of just one independent element.
in this manner, according to the belief of the Jain philosophy the constantly changing course of the world runs on its own. Still, it is clear about the fact that the events in the world that seem to take place thanks to the intellect and effort of some power, they have actually behind them the band not of iśvara, but of the worldly Jiva that is a party to the result of these events. What is meant is that knowingly or unknowingly, these events take place
to the intellect and effort of some Jiva or other. In this matter, the Jain philosophy holds views that are the same as those of ancient Samkhya and Buddhist philosophies.
For Jainas the Cetana element is not one and indivisible as o the Vedānta philosophy. It is of the nature of endless indivi. duals as with the ancient Sămkbya, Yoga, Nyāya, Vaišeşika, Bauddha ctc. Here also, the Jain pbilosophy has some difference of opinion. The Ceiana element is not just a course of change for Jainism as with Buddhism; it is also not merely constant as with Sāmkhya-Nyāya etc. The Jain philosophy states that basically the Cetana element is steady, i.e., beginningless and endless, and still it cannot help coming under the effect of time and place. This would mean ibat according to Jain views, the Jiva is Pariņāminitya like the Jada element. The Jain philosophy does not accept any individual power like isvara and yet it concedes that all traits of śvara are to be found in all the Jivas. This would mean that all the Jivas have the power of iśvara in them, may be this power is suppressed due to obstacles. If, however, the Jiva exerts itself on proper lines, it can fully develop its godly powers and become I'śvara itself. Thus, according to Jain beliefs, the element like Isvara häs no independent 'place in its philosophy and still ic accepts belief in Isvara and its worship. All the Jivas that become completely free from activities and passions are of the status of yśvara. It is