Sramana 2008 10

SR No.: 525066
Original Sutra Author: N/A
Author: Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2008
Total Pages: 202
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 9 MB

Page 157

152:
śramaņa, Vol 59, No. 4/October-December 2008
of the privacy of Cartesian cogito. He objects to Descartes formulas “I think therefore I am". The consciousness which says “I am” is not actually the consciousness which thinks instead we are dealing with the secondary activity. So is the Jaina view of consciousness, according to which it is characterized by knowledge, intuition, bliss and power. Thinking is nothing but just an act of knowledge or cognition. It cannot be a characteristic consciousness rather it is just one of the activities of consciousness.
The way in which he says that a tree is a tree and an inkpot is an inkpot but what about the ways in which a communist is a communist. Consider Brunet for instance, it is true that Brunet chose to be a communist. He did not grow up as a communist nor did he graft into it. Thus there is every possibility of change. A man who adopts desertion as his project is only too likely to slip from his freedom into playing the role of deserter. Similarly the man whose project is to become a soldier, or a man whose project is his own existential freedom, is likely to slip from freedom. Doubtless some projects lend them selves more easily than others to slippage into 'bad faith'. But no project by its very nature as project is immune to slippage.
This view is quite true of Jainism where Mahāvīra shows two kinds of ways of man's action; aņuśrota, in which the whole world moves blindly following the other as bad faith in Sartrean terms leading nowhere, but the one who walks on the other way i.e. pratiśrota a way opposite to the generally taken , gains what he wants to achieve. (Good faith) as said, in Daśavaikālika
aņusoyapatthiebhujaṇammi padiso ya laddhalakkhenam/ padisoyameva appā dayavvo houkāmeņam//
“Many people slip into the ordinary common way of life, but who moves in opposite direction fulfills the aim. A self that wants “be” something should move away from ordinary way of life."21 Thus, in authenticity of Heidegger, bad faith of Sartre is equivalent to that of Mahāvīra's anusoya state of being.