Concept of Jiva in Jaina Philosophy

Author(s): J C Sikdar
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf

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J. C. Sikdar
or another state brought about by the relation of another one, it is done or devised by this system analogically or imaginatively. Whereas the Nyāya-Vaišeşika explains the absolute permanence of Soul by another method. It has admitted the qualities as inherent in the Soul-Substance; even though they are subject to origination and destruc tion, still this system has denied any kind of real change in the substratum-substance, taking place due to them. Its argument is this that the quality is by all means different from the substratum-substance, hence its origination and destruction are neither the origination and destruction nor another state of the Soul-Substance. In this way the Sāṁkhya-Yoga and Nyāya-Vaišeșika systems propounded the theory of the unchangeable permanence of the real entity-Soul in their respective manners, but the basic current of the doctrine of absolute permanence in regard to it is preserved as one and the same in these two traditions.
Like the Jaina Philosophy, the Nyāya-Vaišeşika accepts this view also that saṁskāra (impression or force of the past action) of a being falls on the Soul-Substance because of the auspicious and inauspicious or pure and impure actions of an individual being, but as the Jaina system explains the fine material body (kārmaņa-śarira) having the reflection or shadow (chāyā) of that samskāra (impression or force), the Nyāya. Vaišeșika does not do so, nevertheless, it had to conceive something because of its accepting the doctrine of rebirth of Soul. In accordance with this view it admits that Soul cannot go and come on account of its being all pervasive, but one atomic mind?? (or atom-like mind) is associated with each soul; it goes by moving to the place of taking up another body on the destruction of one body (i.e. the previous body). This change of place by the mind is the rebirth of Soul. According to the Jaina Philosophy, Soul itself goes to another place of its rebirth along with its subtle material body (kārmaņa-śarira), while the Nyāya-Vaišeşika maintains that the meaning of rebirth is not the change of place of Soul, but the change of place of the mind.
Here the process of determining rebirth of the Samkhya-Yoga system compares well with that of the Nyāya-Vaišeşika, for the former conceives that the intellect (buddhi) or the subtle body (linga-sarira) which is the substratum of the qualities like merit and demerit, etc., and which being madhyama-parimāņa (intermediate dimension) is also motive at the time of death; it goes from one place to another by giving up the gross body, 18 while the Nyāya-Vaišeșika, having accepted eternal atomlike mind as motive, but not such subtle body of the Samkhya-Yoga, has accounted for the process of rebirth of Soul. According to Jaina metaphysics, Soul has been admitted as making movement with the subtle karmic body for rebirth, but there is no place for capacity of making any kind of motion in Soul conceived in the SāmkhyaYoga and Nyāya-Vaišeșika systems of thought. They maintain that the rebirth of Soul means the going and coming of its upādhi (attribute).
Like the Jaina Philosophy, the Nyāya-Vaišeșika admits the real elevation or rise and fall of Soul according to the dimension-magnitude of knowledge, belief (right