________________
An Advaitic Criticism of Jainism
-a Counter-Criticism
ARVIND SHARMA
I
In the state of salvation, the Jiva who has become a Siddha is desIcribed thus in Jainism :
Omniscience, boundless vision, illimitable righteousness, infinite strength, perfect bliss, indestructibility, existence without form, a body that is neither light nor heavy, such are the characteristics of the Siddha.1
Since all the Siddhas share identical properties, this soteriological situation could invite criticism from Advaitin thinkers of Hinduism. It could be argued that if in the state of liberation all the souls are identical, and reflect the entire universe directly then why should all of them not be visualized as a unity-as one cosmic soul or as a single Jiva? Thus Prof. Hiriyanna argues that :
In the case of Jivas their empirical distinctions are adequately explained by their physical adjuncts. Even the difference in their moral nature is fully accounted for by them, Jainism electing to explain karma as a form of matter. In these circumstances the intrinsic distinction which is assumed to exist between one Jiva and another, or the plurality of spirit, becomes only nominal. The necessary implication of Jaina thought in this respect is, therefore, a single spiritual substance...2
It is also worth noting that "These freed souls enjoy a kind of interpenetrating existence on account of their oneness of status. Their
Jain Education International
1 Quoted in Mrs. Sinclair Stevenson, The Heart of Jainism, New Delhi: Munshiram Manoharlal, 1970 (first published 1915), p. 192.
2 M. Hiriyanna, Outlines of Indian Philosophy, London: George Allen & Unwin Ltd., 1932, p. 172.
For Private & Personal Use Only
www.jainelibrary.org
