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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Soul
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strength, knowledge, etc. Nothing but Adrsta (pre-existence) can explain this difference.
ADRŞTA IS MATERIAL ACCORDING TO THE JAINAS
According to the Jaina's the Adrsta is material (i.e. due to attachment of the soul to Pudgala). The Body etc. of the soul in its future incarnation are determined by the Karma-atoms which flow into it owing to the peculiar acts and tendencies of the soul in its present life. The soul is ruled by Adřsta i.e. bound in fetters of Karma. The Naiyāyaika's, on the contrary, look upon the Adrsta as a special attribute of the soul; the philosophers of the Samkhya school regard it as a mode of the Prakrti; according to the Buddhists, Adrsta is Vāsanā i.e. a peculiar psychical tendency. The Vedāntists maintain that it is Avidyā or nescience. By regarding the Adộsța as material, the Jaina's mean to oppose all these theories
The Jaina conception of the soul has been indicated above. With the theories of the Sāmkhya and other schools of Indian philosophy, it has points of similarity; it is different from them as well. This shows that the Jaina philosophy is one of the oldest philosophical systems of India. We cannot admit that the Jaina system is a new system, developed after the Buddhistic period; nor even can we suppose that it evolved during the life time of Gautama Buddha. If the Jaina theory is in some respect similar to the Nyāya, the Vedānta etc. and in some respect different from them as well, it may safely be concluded that the Jaina doctrine was developed in those forgotten ages of the past, when the Nyāya system etc. were developed. History and antiquarian researches point to the same conclusion.
II. THE MODIFICATION OF THE SOUL It has already been said that according to the Jaina's "Jiva is possessed of cognition; is formless; is a doer; is of the same extent as its body; is an enjoyer; migrates in its
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