Anandrushi Abhinandan Granth

Author(s): Vijaymuni Shastri, Devendramuni
Publisher: Maharashtra Sthanakwasi Jain Sangh Puna

Page 771

आचार्य प्रद
зичназя श्रीआनन्दकः ग्रन्थ श्री आनन्द
37.23
20 Prof. M. S. Ranadive
cognition; but Jainism holds that the liberated soul is an embodiment of entire cognition (Ananta Darśana), omniscience (Ananta Jnñāna), injinite energy (Ananta Virya) and the infinite bliss (Ananta Sukha).
The Jaina Atman is a permanent individuality and will have to be distinguished from Buddhistic Vijäänas which rise and disappear, one set giving to a corresponding set.
Unlike in the Nyaya system the soul in Jainism is not phisically allpervading but of the same size as that of the body which it comes to occupy. Jainism does not accept any idea like the individual souls being drawn back into some Higher soul Brahman or Isvara, periodically.
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Soul's inherent qualities cognition (Darśana) and knowledge (Jñāna) are similar to that of Kant's view of sensibility and understanding.
The Jaina conception that Jīvas are potentially divine and are found in different states of existence is echoed in the following lines of the Sufi Mystic:
'God sleeps in the minerals
Dreams to consciousness in animals
To self-consciousness is man
And to God consciousness in
Man made perfect."
Matter in Jainism is concrete, gross, common place stuff amenable to
multifarious modifications and realistic; while Sänkhya Prakṛti, though it involves much that is gross as well as subtle, stands for what is ordinary termed as undeveloped permordial matter; and it is an idealistic concept.
Some Buddhist heretics known as Vätsiputriyas too, as Santarakṣita says, take Pudgala equal to Atman.
That body, mind and speech are material corresponds to the Sankhya view according to which they are all evolved from Prakrti. The four kinds of Ahankaras: Vaikärika, Taijasa, Bhūtādi and Karmätmana remind us of the four bodies in Jainism: Aharaka, Vaikriyika, Jaijasika and Karmaņa.
In explaining the phenomenon of Sañsära, the Karmic matter plays the same part in Jainism as Māyā or Avidya in the Vedanta system. The Karma doctrine, as an aspect of Jaina notion of matter, is complex and elaborated subject by itself.
The Jainas and Vaišeṣikas agree in holding that an atom is beyond senseperception. According to Nyaya-Vaiśeşika, it is the will of God, the creating agency, that produces motion in the atom, and so they combine Dvyanukas, Tryanukas and so forth, till masses of earth, water, fire and air (Prthvi, Apa, Teja and Vayu), the four elements are produced. The NyayaVaiseşika ideas and hair-splitting discussions of Dvyanukas and Tryanukas have no place in Jaina exposition.
The Jaina Paramāņu is similar to the atoms recognised by Lencippus and Democritus in its basic conception that it is an eternal and indivisible minute particle or matter, that it is beyond sense-perception, that it is made of