Jain Journal 1970 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 46

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JAIN JOURNAL
that it is something beyond description and every condition whatsoever. Its nature is non-nature, and its non-nature is its nature ; it is through this affirmation that all points of attachment are abandoned, and pain ceases to be.83
The mode of expression that is preferred by the Buddha, to describe the nature of nirvana is made from absolute point of view (niscaya naya). From this point of view, the Jaina also speaks, “Know the self as devoid of word, taste, colour, smell, form and un-approachable by senses, (but), consciousness, which is indescribable.”84 Also describing the nature of nirvāṇa he says, "Where there is neither pain, nor annoyance, nor any obstruction, nor death, nor birth, there only is nirvana."85 “Where there are neither senses, nor is there any calamity, nor delusion, nor astonishment, nor sleep, nor desire, nor hunger; there only is nirvāņa.”88 “Where there are neither any karma, nor quasi-karmas, nor is there any anxiety, nor painful or wicked concentration, nor righteous or pure concentration, there only is nirvāņa.”87 In this way shedding off all the types of foreign elements the knower retires into its ownself making its ownself in the knower, the known and the knowledge simultaneously. Hence from intellectual point of view it is a total nihil (sunya). Yet this nihil is not the total ejection of one's own being, but is the elimination of the otherness and intellectualization of the being. “Bodhi is insight into the true nature of phenomena (dharma).”88 Through this insight into the unity of the Real the Buddha described the real nature of the Real, and accepted the universality of the unity negatively. The Jaina supplemented the Buddhist version by positive category too.
: The Jaina, however, co-ordinated the transcendental unity of intuition with the immanent diversity of the intellect, and included both in the nature of the real. Both the attributes supplements each other. Intellect conceives what is perceived by intuition, while intuition perceives that is conceived by the intellect. Thus essentially both reveal the unity of the real. The Jaina posits the existence of the real first, then non-existence of the 'other'. 89 The Buddhist posits the non
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88 Ibid., p. 59. 84 Ssr., 49. 85 Nsr., 178.
Ibid., 179. 87 Ibid., 180.
S.B.S., p. 81. 89 It is evident from the arrangement of the seven-fold categorization of Syadvada
Logic.
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