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
sions as, 'I am fat', 'I am lean' etc. The Jainas point out that in many cases things closely connected are identified in common parlance; even a master would sometimes call his servant's act his own. Similarly, the expressions, 'I am fat', 'I am lean' etc. really mean that my Body is fat or my Body is lean; but as the Body and the conscious Subject are closely connected, the expressions which really refer to the former are predicated of the latter. The Çārvākas contend that all data go to show that the Body is at least the Sahakari Kāraṇam (accompanying cause or condition) of Consciousness, if not the Upādāna Kāraṇam (the material cause) of it. This contention of the Cārvāka is in a way similar to the present day materialist's theory that Consciousness is a bye-product of the Brain. The modern criticism applied to the position is that thereby the materialists' theory of the origin of Consciousness from Matter becomes admittedly untenable. The Jainas meant this by saying:
कलेवरस्य सहकारिभावे किमुपादानं चैतन्यस्य स्यात् ? तद्व्यतिरेकेण तत्वान्तराभावात् ।
- रत्नाकरावतारिका
1
THE JAINA AND THE VEDANTA CRITICISM OF THE ÇARVĀKA 'THEORY
In this way, the Jainas are opposed to the materialistic position that Matter is the only Real and so far as their criticism of the Çārvāka materialism is concerned, they are one with the thinkers of the other Indian schools. In opposition to the ultra-materialistic position, the Jainas join with the Vedāntins in maintaining that the conscious principle is a Real. But they would not agree with the Vedantins when the latter say that this conscious principle is one and it is the non-dual Brahma. The Jainas contend that the conscious selves or the Jivas are infinite in number, and that each of them is a self-existent and independent Real. They would thus agree with the philosophers of the Samkhya and the Yoga schools, according to whom also