Jain Journal 1987 07

SR No.: 520087
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1987
Total Pages: 88
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

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JULY, 1987
perception and knowledge of the omniscient. We have no proof to prove that this was said by any Jaina author other than Umasvati. Again the notion of dharma (principle of motion) and adharma (principle of rest) are peculiar to Jainism alone.11 Another important contribution of Umasvati is, emphasis on faith, knowledge and action (conduct) in one's own life.12 Different philosophical systems such as, the Nyaya-Vaisesika, the Sankhya and the Vedanta give a prominent place to knowledge (jñāna) whereas, the Yoga and the Buddhist systems attach great importance to the character or transition of knowledge into action. Umasvati, emphasizes not merely knowledge and action, but includes faith along with the two. Faith, knowledge and conduct are said to be the ingredients of discipline that lead to freedom from karmic bondage. These are three gems and together constitute one path and are to be simultaneously pursued. If one is absent, the path of salvation is incomplete. 13 They are inseparably bound up and perfection of one goes with the perfection of the other two. This is a positive contribution made by Umasvati. Again the theory of karma, which is accepted by almost all the Indian systems is analysed in such a manner that it is peculiar to Jainism alone. He, like other Indian thinkers, believes that emancipation is the ultimate aim of life. The empirical Self from the beginningless past is under the malignant influence of passions occurring from the association of karmic matter. Passions, along with psycho-physical activities attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisioned in the body, it is subject to the shackles of the organism and is enmeshed in sordid karmic matter. As long as it is in the bondage of karma, it will never be free from the taint of misery and pain.14 Complete freedom can be obtained only by checking the continuous activity of mind, speech and body which is the cause of fresh inflow of karmic matter to the soul and by the elimination of the accumulated deposit of karmic force from the soul. Thus, liberation is deliverance of the soul from karmic bondage. The place which liberated soul occupies is the peculiar problem to Jainism. Umasvati answers by saying that a liberated soul goes vertically up to the top of loka, and remains there forever, never entering the physical encasement for any reason whatsoever.15 This problem is not faced by any other system.
11 T. S., II-1, 17.
12 Ibid., I-1.
13 Prasamarati-prakarana, 230.
14 Ibid., 30.
15 T. S., X-5-6.
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