Vratya Darshan

SR No.: 003131
Original Sutra Author: N/A
Author: Mangalpragyashreeji Samni
Publisher: Adarsh Sahitya Sangh
Publication Year: 2000
Total Pages: 262
Language: Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 10 MB

Page 256

Acārya Amrtcandra Sūri in his commentary on samayasāra transcreates this very idea in the following words.
When one experiences the all embracing lustre of the self, lustre of the partial view-point does not arise and the organs of knowledge ceases to work; one does not know where the circle of symbolic representation withers away; what more can be said even the duality ceases to be felt.8
Thus the Jain scriptures right from the Acārānga Sūtra were conscious of absolute aspect of existence. Both the Svetāmbara and Digambara scriptures describe this aspect of existence in negative term also;
He is neither long, nor short, nor a circle nor a triangle, nor a quadrilateral nor a sphare. He is neither black nor blue nor red nor yellow nor white. There exists no simile (to comprehend him) This may be compared to the following gāthā of samayasāra : In the (pure) soul there is no colour, no smell, no taste, no touch, no visible form, no body, no bodily shape and no skeletal structure."
This is comprable to the following description of the Upaņişads :
The self without sound, without touch and without form, undecaying is likewise, without taste, eternal, without smell, without beginning, without end, beyond the great abiding by discerning that one is free from the face of death."
Thus we see that the Jainas do not stop at a relative truth but goes beyond it and conceives of an absolute truth also. True to its own logic it maintains that just as relativity cannot be logically sustained without the hypothesis of an absolute, similarly an absolute cannot be logically sustained without the hypothesis of a relative truth. The non-absolutism, therefore, does not lead to a monistic idealism but to a dualistic pluralism. That the objects of the world
व्रात्य दर्शन - २३७