Jain Journal 1998 04

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

Page 28

JAIN JOURNAL: Vol-XXXII, No. 4 April 1998
merely an immutable principle as advocated by the Vedanta, the Samkhya-Yoga and the Nyaya-Vaiśeṣika, not merely a momentarily transmutable series of psychical states as recognised by the Buddhist. But, according to the Jaina, it is a synthesis of permanence and change. Consciousness, according to him, is its essential and distinguishing feature. The Jaina, therefore differs from the Nyāya-Vaiseṣika and the Pūrva-Mimāmsā which regard consciousness as an adventitious attribute, as also from the Cārvāka which envisages consciousness as an epiphenomenon of matter, something like the inebriating power emerged from the mixing of certain ingredients. The systems of thought like the Samkhya-Yoga and the Vedanta of Samkara and Rāmānuja betrary a fair resemblance to the consideration of the Jaina that consciousness is intrinsically associated with the self.
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Nature of empirical self:
First the empirical self has been in a state of transmigration since an indeterminable past. It is on this account contended that the self originates and decays. But this is valid only from the Paryāyārthika point of view and not from the Dravyarthika one which lays down indestructibility and unproductivity of the Self.24 Secondly, the empirical self is in possession of non-essential vyañjanaparyāya and non-essential arthaparyāya. It illumines the whole of the body by pervading in it, just as the lotus-hued rúby illumines the cup of milk.25 Thirdly, the empirical self is considered by the Jaina as the doer of evil and good actions. Fourthly, it is also the enjoyer. To sum up, the empirical self is bound by Karmas from an indefinite past, is the enjoyer of the self-performed good and bad actions, is the knower and the seer, and is associated with the triple nature of origination, destruction and continuance. Besides, it possesses the narrowing and dilating characteristics, extends up to the limit of bodily dimensions and owns its specific characteristics of knowledge, bliss etc26. It may be noted here that Jainism recognises the metaphysical reality of infinite selves. We may point out in passing that the relation between the empirical self and transcendental one is one of identity-cum-difference, i.e, there is metaphysical identity between the two states (empirical and superempirical) of the same self, but the difference is also undeniable in respect of the Upadhis which have been persisting since an infinite past. The empirical self is potentially transcendental, though this nominal state of existence is not actualised at present; hence the distinction is incontrovertible.
24. Prava. 11-20-22, Panca 17, 1S and comm. Jayasena.
25. Panca. 33.
26. Siddha Bhakti. 2