Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

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Reals in the Faina Metaphysics former only the unitary and cosmic character of the latter. In the Vedāntic Māyā on the contrary, we have the unitary and cosmic character of a world principle but Māyā, at least in Sankara's Advaita system, is more a static and intellectual principle than a dynamic and volitional cause as the Will of Schopenhauer. The Prakřti of the Samkhya is an unconscious world-force like Schopenhauer's Will, evolving the universe as well as the material environments of the microcosm. But essentially, it is too material to be like the cosmic Will which according to Schopenhauer gives birth to the self-conscious and the cognitive series. In the Nyāya, we have the Pravṛtti backed by the Doşa's or psychical tendencies which accounts for the physiological frames and in the Jaina system, we have similarly the Bhāva-Pratyaya's and the Bhāva-Karma's which help the formations of bodies and their parts. Like Schopenhauer's Will and unlike the Sāmkhya's Pradhāna, the Doșa's, the Pravịtti's, the BhāvaPratyaya's and the Bhāva-Karma's are psychical forces. But not only do we miss the unitary and the cosinic character of Schopenhauer's Will in those generative forces of the Nyāya and the Jaina systems but we find that these are not the only factors in body-making. The physiological structure according to Schopenhauer is the objectified Will itself while the bodies and their parts according to the Nyāya and the Jaina systems are collections of material atoms which, although they move in obedience to the psychical forces of Adrsta and Bhāva's are essentially independent of them.
KARMA, HOW IT IS CONNECTED WITH ITS PHALA ?
Finally, there crops up in this connection, the question of relationship of Karma to its Phala or effect. The question is connected with the bigger question: How does the world originate? It is said that a section of Indian philosophers noticed that the act of a person is not always found to be attended with its desired or expected result. It is not uncommon that a virtuous man suffers and that a vicious man prospers. These philosophers accordingly concluded that