Tulsi Prajna 2008 01

SR No.: 524634
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2008
Total Pages: 98
Language: Hindi, English
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 5 MB

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Buddhism is much closer to Vaišeşika. Fluxism or śünya or illusion (māyādi are two concepts which are not accepted in Jainism. The world is real. The world exists. Things are originated only by change of form all the time. There is cessation but there is persistence of existence, because forms are changing all the time. That is the sense of reality which anekānta brings to bear on all the philosophical analysis of the world as is seen. What is naśvara ? What changes is form is not mithyā. It changes form but it is not mithyā. The world is naśvara , we are mortals, but you are changing forms, and in that sense the Sāņkya in Gītā or Aștāvakra Gītā and Krişna is very close to this concept of non cessation of appearance and persistence in continuity. Those are important. One might say what is the relevance of it at all. Because you do look at in terms of compartment or continuity. Does it have some impact on our lives? Pāramārthika, Vyavahārika, Prātibhāşika, these are logical concepts. These are concepts of trying to approach reality. Pāramārthika is common to all the spiritual traditions of East, particularly of India. Vyvahārika is the Jagat or the
The great battle ground of ideas is jagat in every sense of the world. And then third is Prātibhāșika, it is a form of the mystic and of perception. An example of this found in almost all sects is rajju sarpa bhrama. When you see a rope you think it is a snake. For the moment you see it you may jump up but when you find it is only a rope, which had the appearance of snake that what called rajju, sarpa bhrama. That Prātibhașika is something which is accepted everywhere. But the real battleground is the Vyvahārika jagat. The world is a practical reality, world of existential reality. Buddha accepts two concepts which are important. Pāramārthika Samvrati satya. Samvrati satya is saddriśyabodha. This is what it is. It is very important. It ultimately reduced to karuņā and empathy which is fundamental to all the spiritual tradition of India. But it is important that Pāramārthika, anityavedabodhi as its called in Buddhism, is the central point of that tradition. And that centrality of anityatva bodha does not permit the accept once of any thing else real except that Pāramärthika or anityatva bodha. That is why Ācārya Mahāprajña said Nitya, Anitya, Nityanitya. These are two nayas- niscaya naya, vyavahāra naya. And they say both are real. And it brings it closer
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