ISJS Jainism Study Notes E5 Vol 03

SR No.: 007713
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 292
Language: English
Classification: Book_English
File Size: 7 MB

Page 249

SCHOOL
TIONAL
OF
SELF STUDY IS THE SUPREME AUSTERITY,
ध्याय परम
18
राप
STUDIES
organ of sight. If this hypothesis is taken to be true, there will exist no color when there is no eye. Similar conclusions follow as regards the data of the other senses. Hence, according to this theory, sense data exist only when they are being perceived.
Indian Realism
Indian Realism can be classified into two broad divisions: orthodox realism and heterodox realism. That school, which believes in the Vedic testimony, is called orthodox and that which does not regard the Vedic authority as valid is called heterodox.
1. Sāmkhya School of Realism
This school falls in the category of dualistic realism. It points out that there are two ultimate entities viz., Puruşa and Prakṛti both of which are eternal and different from each other. Pūruṣa is nothing but consciousness (cita) while Prakṛti is unconscious (jada), 18Purusa is spectator (drașță) and enjoyer (bhoktā), while Prakrti is what is seen and enjoyed (drsya and bhogya). From this account it is evident that Pūruşa is consciousness or spirit, whereas Prakrti is physical existence. Prakrti is further manifested into different forms.19 The Samkhya system believes in two realities, which are independent of and different from each other.
Rāmānuja's Realism
According to Rāmānuja, the conscious substance (cit-tattva) is knower and is the substratum of knowledge (jñāna). Both are eternal and inseparably connected together.20 Knowledge is all pervading. It is immaterial (ajada) and of self-revealing nature. It is capable of contraction and expansion (sankoca and vikoca). It illumines things as well as itself.21 But it cannot know itself. The physical substance is divided into three kinds:
1. That which possesses immutable existence (sattva) only,
2. That which has all the three qualities (guna) and
3. That which does not possess any one of the three qualities (guna).
Samkhya--Kärikā, 11
19 Sämkhya Kärikā, 21.
20 Tattva-traya, p. 17.
21
Ibid, p. 35.
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STUDY NOTES version 5.0