Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 145

INTRODUCTION
119
We also notice the same inaccuracy in explaining knowledge owing to failure of the Advaitist to see that knowledge is always by the soul and occurs in the soul if it occurs anywhere as its own modification and knowledge shares in the illumining character of the soul of which it is a modification. Jains also criticize Buddhists in general for denying that mind as a reality ought to enter into the relation with knowledge.
The Jaina insists that both the soul and knowledge are closely interrelated, that knowledge is both self-revealing and also revealing its object as a parinama or evolution of the self-luminous soul. Thereby, the Jaina avoids the difficulties encountered by other Indian systems of thought. Thus, the Jaina insists that a proper relation is imperative between the soul and its knowledge.
Misplaced Criticisms of Kundakunda by I.C. Shastri There are other critics like Indra Chandra Shastri, who is wellversed in Shvetambara Canons, but have only a superficial understanding of the select verses (PS 23-26 and PS 28-32) of Kundakunda's Pravachanasara (and Amrtachandra's commentary thereon). Shastri is hardly aware of his other works like Samayasara, Niyamsara, etc., and does not holistically comprehend his ethicospiritual standpoints of nishchaya, vyavahara and transcendental aspects. Yet he finds fault with Kundakunda's views in the matter. Such criticism is quite misplaced and reflects his strong prejudice and bias against both the author of Pravachanasara and his commentator Amrtachandra
Referring to Kundakunda’s example of a sapphire-gem placed in milk (PS 30), Shastri states: “The knowledge operates on [is related to), objects, just as the sapphire (gem), thrown (placed) in the milk, pervades the whole of it with its lustre (splendour).” The same translation is quoted by Shastri himself (pp. 151-152 of his book], but he goes on to observe: “Kundakunda cites the example of sapphire placed in milk. The sapphire makes the milk appear green without pervading the entire area."9 Thus, although Kundakunda specifically mentions “indraneel ratna" (sapphire-gem), which makes the milk appear “blue," not green as Shastri states. Moreover, Kundakunda uses the word “abhibhuya,” which means dominating, overwhelming or allpervasive. One wonders if the sapphire-gem does not pervade the