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

Page 292

Soul
if it is conceded that pleasure and pain are reflected in the Soul, you are bound to admit that the Soul undergoes modification; in other words, that it is an enjoyer. This fact of modification, again proves that the Soul is an active agent too. For these reasons, the Jaina philosophers look upon the Soul as a doer and an enjoyer.
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Yet although the Nyaya and the Jaina systems think that the Soul is possessed of attributes, there are differences between them. The Naiyayika's contend that the Soul is essentially (1) unconscious (Jaḍa-svabhāva), (2) absolutely immutable (Kūtastha-nitya) and (3) all-pervasive (Sarvagata); the Jaina's repudiate these doctrines.
NYAYA THEORY ABOUT THE SOUL
According to the thinkers of the Nyaya school, Desire, Repulsion, Activity, Cognition, Joy etc. are the attributes (Guņa) of the Soul. Attributes are said to be connected with the substance in 'intimate'. (Samavāya) relationship; in other words, although the attributes e.g. cognition etc. are related to the Soul, the Soul in its essence is without any attributes (nirguna). For this reason, the Naiyāyika contention is that cognition or consciousness is not inherent in the nature of the Soul. In its freed state i.e. when it exists purely in and to itself, the Soul is devoid of all attributes. It is because 'knowledge' is not essential to the Soul, the Soul according to the Nyaya philosophers is non-cognising and unconscious essentially. Just as the Greek philosopher, Plato absolutely separated the Idea from the Phenomena at places, although at many places he connected them, the Naiyayika's considered the Soul to be essentially 'unconscious'; although they connected it with 'Consciousness' in 'intimate' relationship. The second contention of the Nyaya philosophers, as noted above, is that just as the Soul in its essential nature is devoid of all attributes, it continues unchanged in its apparent modifications (Paryāya). No matter whether it is connected with 'cognition' or not, the Soul is always immutable and unmodified. The last contention of the Naiyayika's with regard to the nature of the