Sambodhi

SR No.: 014027
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1980
Total Pages: 304
Language: English, Hindi, Gujarati
Classification: Seminar & Articles
File Size: 18 MB

Page 94

SOME SPECIAL ASPECTS OF JAIN PHILOSOPHY AS A
SCHOOL OF INDIAN PHILOSOPHY
Arvind Sharma
As a school of Indian philosophy, Jain philosophy exbibits several striking features which distinguish it out from other schools thought. Some of these, such as its materialistic notion of Karma, its concept of tiine and space 3 its doctrine of epistemological relativity and its emphasis on Ahiṁsā5 and nudity are fairly well-known. The purpose of this note is to draw attention to what appear to be somewhat less known unique aspects of Jain thought, to which leading scholars have drawn attention.
II
(1) According to Prof. M. Hiriyanna it is in its conception of Jiva that Jainism displays some distinct apsects.
One of the curious features of Jainism is the belief in the variable size of the Jiva in its empirical condition. It is capable of expansion and contraction according to the dimensions of the physical body with which it is associated for the time being.
In this respect it resembles a lamp, it is said, which though remaining the same illumines the whole of the space enclosed in a small or big room in which it happens to be placed. It means that like its other features, the Jiva's non-spatial character also is affected by association with matter. The Jaina thus denies the unalterable nature of the Jiva which is commonly recognized by Indian thinkers.
The Jiva's relation to matter explains also the sonewhat peculiar Jaina view of knowledge. Knowledge is not something that characterizes the Jīva. It constitutes its very essence. The Jiva can therefore know unaided everything directly and exactly as it is; only there should be no impediment in its way. External conditions, such as the organ of sight and the presence of light, are useful only indirectly and jñāna results automatically when the obstacles are removed through their aid. That the knowledge which a Jiva actually has is fragmentary, is due to the obscuration caused by karma which interferes with its power of perception. As some schools assume a principale of avidyā to explain empirical thought, the Jains invoke the help of karma to do so.?