Jainism a Theistic Philosophy

SR No.: 006918
Original Sutra Author: N/A
Author: Krishna A Gosavi
Publisher: Parshwanath Vidyapith
Publication Year: 2012
Total Pages: 358
Language: English
Classification: Book_English
File Size: 6 MB

Page 249

JAINA VIEW OF SOUL COMPARED WITH ......
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things. Or, since the soul is agent (Kartā) and cognition the instrument (Karaña) the distinction between the two is necessary. Their relation is like that of eye and the vision and not like that of lamp and vision.
VII.1. (vii) Jaina View of Soul in Comparison to Mimāṁsaka
Mīmāṁsakas admit the validity of determinate and indeterminate perception but do not accept the idea of transcendental perception, which Jainas do. They depend upon validity of sense perception. They believe in the reality of the perceived world and of other objects. Here it is found their agreement with the Jainas. The Mīmāṁsakas in accordance with their belief in the reality of the world rejects the Buddhist theories of voidness and momentariness, as well as the Advaita Vedānta theory of the unreality of phenomenal world. The soul according to them is permanent eternal substance, and so also are the material elements by the combination of which the earth is made. The soul, according to them, has the capacity for consciousness, but is not the essence of soul. This is the point Mīmāṁsakas disagree with the Jainas.
Mīmāṁsakas deny any claim for yogic experience or transcendental perception and hold that the so-called unique experience yielded by Yoga is nothing but a subjective fancy and as such quite useless in determining the validity of any philosophical view. Their sole insistence upon pure empirical perception and flat denial of transcendental perception has been criticized by Jaina logicians. 54
Consciousness is an adventitious quality which arises when some conditions arises. In dreamless sleep and in the state of
»Dr. Ramjee Singh, “ Jaina Concept of Omniscience”, 1974, P-75 & 76,
Nyāyamañjarai, P-77 »Dr. N. N. Bhattacharyya, “Jain Philosophy, Historical Out Line”, 1999, P-215 & 216