Jaina Ontology

Author(s): K K Dixit
Publisher: L D Indology Ahmedabad

Page 97

84
Chapter II
Chapter V
JAINA ONTOLOGY
(3) Saptatattva (4)
(4) Anuyogadvāra (5, 7-8) Pramāna (6, 9-33)
(6) Naya (6, 34-35)
Jiva (1-52)
(8) Pañcāstikāya-cum-kāla (1-28, 32-36,38-39) (9) Satsāmānya (29.31,37,40-44) (10) Karma (1-26)
Chapter VIII
In this list following things are to be noted:
(a) the particular items
(b) their order
(c) space devoted to each.
A natural procedure would have been to start with the problems of the chapter V but in Umasvati's time it was the problems of the chapter I that had come to occupy the focus of the Jaina theoretician's attention. Hence his beginning his text with these problems. Now there is nothing strictly philosophical about the first three of these problems and so they need not detain us any more. But the fact that Umasvati has thought fit to write aphorisms on anuyogadvāra, pramāna and naya — and write them first of all does suggest that these were then considered to be some of the most burning philosophical problems. Also to be noted is the fact that the problem of pramāṇa is treated at such a great length. Thus even if Umāsvāti is going to tell us in the chapter II that upayoga is the essential characteristic of a soul and that upayoga is to be subdivided into 5 types of jñāna, 3 types of ajñāna, 4 types of darsana he has taken care to discuss in advance -- and discuss it under the title pramana --the problem of jñāna and the allied problems of ajñāna.
The chapter II on the whole reproduces the traditional material relating to the problem of soul but it should be instructive to note as to what questions Umasvati does raise in this connection. They are as follows:
(1) au paśamika, kṣāyika-, kṣāyopaśamika-, audayika-, pāriṇāmikabhāva (1–7) (2) upayoga (cognition) (8-9)
(3) samsari-mukta (souls in bondage and released souls) (10)
(4) samanaska-amanaska (souls in possession of manas and those not in possession of it) (11)
(5) trasa-sthavara (static-bodied and mobile-bodied souls) (12-14)
(6) indriya (sense-organ), indriyavişaya (object of a sense-organ), indriyasvamitva (possession of a sense-organ), sanjñilva (possession of sanjñā i. e. higher cognition) (15-25)
(7) vigrahagati (process of transmigration) (26-31)