Jaina Epistemology

SR No.: 006738
Original Sutra Author: N/A
Author: Indra Chandra Shastri
Publisher: Parshwanath Vidyapith
Publication Year: 1990
Total Pages: 516
Language: English
Classification: Book_English
File Size: 21 MB

Page 156

The General Conception of Knowledge
131
exists. The difference between the two souls is not real but caused by the external condition. The exponents of the theory of condition as the limitation clarify the point by comparing it with space. The space conditioned by a jar, in reality, does not differ from the infinite space. It exists as long as the condition i.e. jar exists. The theory of reflection is explained by citing the example of the sun reflected into water. The absolute soul is like the real sun, while the empirical soul is like his reflection into water. The reflection exists as long as the reflector i.e. water exists. Thus, according to Vedanta the absolute soul is real, the empirical self is unreal. The former is unlimited and eternal, the latter is limited and perishable. The former is neither agent nor experient, the latter assumes both the positions.
The Sankhya holds the empirical soul as a reflection of Purusa into Buddhi or the assumption of the qualities of prakṛti by Purusa as his own, as Vijñānabhikṣu maintains. As far as the material cause is concerned the empirical self is a group of the evolutes of Buddhi. The reflection of Purusa into buddhi executes an inter-change of qualities between the two. In the case of Purusa only the reflection is effected and not the real purusa. This blend is ego or self of the Sankhya. As soon as this egoistic existence is removed the empirical soul vanishes. Looked in this way, Sankhya also is an advocate of the empirical soul as a perishable phenomenon generated by the illusion.
The number of souls
In the Advaita Vedanta transcendental soul is absolutely one.1 It is away from the three kinds of difference, i. e. (1) the difference due to the existence of an entity of the same class, (2) difference due to the existence of an entity of another class and (3) difference due to parts in his own person. Regarding the number of empirical souls there are two schools. 1. Sankara on Brhad. 2.51