Page Text
________________ 90 Concept of Paryaya in Jain Philosophy Now, the real being infinite cannot be viewed as one : for that, being one, must belong to the finite number series. If the nature of real is treated as multi-faceted, then it can also be said that such characterisation of real reduces it to the finite level. Because many implies more then half and thus it is within the finite numerical frame. It is held that the implication of sat as aneka dharmakam virtually is nothing but treating sat as infinite or ananta. And once this rendering is taken up, there is no scope for presenting the Jaina position as "one- in- many". Because one- in- many is intelligible within the finite framework. However, the classification of sat into jivas and ajivas creates further problems. Infinite is classified into two types that are in themselves again infinite. What is the indication that is flashed out of such saying that infinite sat is divided into infinite jivas and infinite ajivas ? If all the jivas are qualitatively alike, then what has led them to be numerically different is difficult to comprehend. If each jiva is quantitatively different from the other jiva, then they are finite and, in that sense, the saying that they are intrinsically perfect having infinite peace, faith, power and intelligence is not plausible. Further, if the jivas are intrinsically perfect, then in what way are they related with the ajivas which are opposed to them ? And, if their relation is somehow accepted, then their separation requires further explanation. Moreover, relatedness as well as unrelatedness can be made plausible between two finite entities. How is that possible amongst infinite entities of opposite nature? It is said that jiva is bound in the samsaric frame because of the influx of karmic particles. But, if the jiva is intrinsically perfect and infinitely intelligent, then how can jiva be impeded with karmic obscurities ? This needs clarification. What are the karmic particles ? Are they finite or infinite ? If finite, those can never affect the infinite jivas. If infinite, those can never be fully controlled or avoided. The conceptual difficulty of infinite having finite classification is not only traced in case of jiva and ajiva, but is also traceable mutatis mutandis in respect of kala and akasa. Kala, being infinite, cannot plausibly by divided into two cycles of virtue and vice . It is said that in the utsarpini cycle, virtue increases and in the avasarpini cycle it decreases. But it requires explanation as to how kala that is ajiva (which lacks life and consciousness) is linked with the sense of value, i.e virtue. It is held that in lokakasa, movement is possible and jiva, attaining
| SR No. | 032752 |
| Book Title | Concept of Paryaya in Jain Philosophy |
| Original Sutra Author | N/A |
| Author | S R Bhatt, Jitendra B Shah |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 2018 |
| Total Pages | 134 |
| Language | English |
| Classification | Book_English |
| File Size | 13 MB |