World of Jainism

SR No.: 011111
Original Sutra Author: N/A
Author: Vishvanath Pandey
Publisher: Vishvanath Pandey
Total Pages: 129
Language: English
Classification: Book_English
File Size: 11 MB

Page 73

THE WORLD OF JAINISM
and realization of its development Tattvartha Sutra (chap II) gives an exhaustive classifications of zevas from different points of view and narrates their qualities For example, yuvas are either liberated (mukta) or mundane (samsarı) Again, these have several divisions Similarly, Jivas are classified from the point of view of number of senses they have or the places (lokas) they inhabit, viz, hell, heaven, etc They are classified from the point of view of species to which they belong and so on. However, these divisions and sub-divisions no doubt elaborate, do not provoke much philosophical insight in all these, the emphasis is laid on the fact that even the minutest particles have life This is known as the hylozoistic theory of the Jainas
The fact that the Jaina Sutras reveal the earliest strata of Indian thought is reflected in the passage quoted below which contain the primitive idea of self Here, the liberated self is thought of as straight line moving up in the sky (akasa), an imagination which is so common in the Vedic belief that the souls move upward eithe: to the abode of gods (Devayana or Deva Loka) or to that of ancestor (Putrayana or Pitra Lolca) "Then having, by all methods, got rid of his audarka, karmana and (targasa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upward to the highest Akasa), and there develops into its natural form, obtains perfection, enlightenment, deliverance, and final beautitude and puts end to all misery” 35
As regards the problem of existence of self, it is held that since the self is immaterial it cannot be apprehended by the senses 36 And since it is non-corporeal, it is eternal 37 Now, the question arises as to how do we know that the self exists The Buddhists reject the existence of self on the ground that it is an unverifiable entity The Jainas argue like the Upanisadic thinkers that the seer cannot be seen, yet its existence is implied in the very act of seeing "The self is the knower (or experiencer), and the knower is the self That through which one knows is the self With regard to this (to know) it (the self) is established Such is he who maintains the right doctrine of self”. 33
As has been stated above, of the five inanimate substances, dharma (medium of motion), adharma (rest), akasa (space), and kala (time) are without form and pudgala (matter) is with form These elements are permanent in their nature and are the sole constituents of the universe The last substance, namely, pudgala, has touch, taste, smell, and colour as its attributes Pudgala consists of innumerable atoms and its cons
35 Uttaradhyayana, XXXIV, 73 36 Ibid, XVI, 19 also Akaranga Sutra, 1, 5, 6 38 'Akaranga Sutra, I, 5, 5
37 Ibid