Book Title: ISJS Jainism Study Notes E5 Vol 04
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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expansion (sa koca and viko a). It illumines things as well as itself. [21] But it cannot know itself. The physical substance is divided into three kinds:
5.
1. That which possesses immutable existence (sattva) only,
2. That which has all the three qualities (gu a) and
3. That which does not possess any one of the three qualities (gu a).
It is eternal. [22] It is distinct from knowledge and is free from consciousness. [23] It is subject to change. [24]
3. Purva-Mim s School of Realism
Both the scholars viz., Bhatta and Prabh kara, believe in two independent realities. But a close study of the Mim s -Sutra in which it is indicated that knowledge is produced when the senseorgan comes in contact with the object, shows quite clearly that the writer believes in the separate and independent existence of knowledge from objects.
4. Ny ya-Vai e ika School of Realism
It holds that spirit and matter are two independent substances. It believes in seven categories of reality. Matter, which is an important factor in the concept of Realism, has been shows as eternal, non-momentary and cognizable through one or more means of valid cognition.
Jain Theory of Realism
In the Bhagavati-Sutra a question is asked by Gautama in connection with the conception of universe. Lord Mah v ra replied in a direct manner. The conversation is as follows:
Gautama: "O Lord! What is universe?"
Mah vra: O Gautama! This universe is composed of five extensive substances. They are the medium of motion, the medium of rest, space, soul and matter. [25]
In some chapters of the Bhagavati-Sutra, Time is mentioned as a separate entity but not extensive. [26]
6. Vaibh ika and Soutr tika Schools of Realism
According to Vaibh ikas, knowledge, consciousness or intellect is formless, while it has forms according to Soutr tikas. The former believes in the direct perceptibility of the outside world, while the latter holds it to be entirely inferential. The Vaibh ika system may be called 'Direct Momentary Realism'. The Soutr tika School may be named 'Indirect Momentary Realism'.
7. C rv ka School of Realism
According to the C rv ka, consciousness is not a separate reality. He holds that reality consists of the objective world only which is constituted by the four Mah bhutas (Primary Elements), viz., earth, water, fire and air. Consciousness is merely a by-product of a peculiar amalgamation of the above-mentioned Mah bhutas (27), although none of them possesses it separately. This school does not believe in anything, which is neither a bhuta nor bhautika (product of bhutas). This system of Realism is purely materialistic.
References:
[1] Life and Philosophy in contemporary British Philosophy, p. 61
[2] Ibid, p. 63.
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STUDY NOTES version 4.0
