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Advaita Trends in Jainism
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paramātman. The assertion of the Jainas about the Plurality of Selves?, is apparently in contra-distinction with the Advaitic thought. However, this is not quite in conformity with other Jaina texts or Jaina view of substance or reality. Substance is that which always exists as the universe, which has neither beginning nor end. Substance is one (as a class ). It is inherent essence of things. It manifests itself through diverse forms.2 What is not different from Sattā or Substance, that is called Dravya which is derived from the root ‘Dru' meaning 'to flow'. It is non-different from substance or existence. 3 It is reality.4 Kunda-kunda goes to the extent that there is neither origination (Utpāda ) nor decay ( vyaya or Vināśa ) but eternal and immutable. Origination and decay etc. concerns the Paryāyas of the substance not the substance itself. According to Umaswati, the definition of Reality or existence or substance is Sat (Existence ).5 'Reality is substance' and 'Substance is reality' or 'Reality is existence' or Satta, So existence is reality or reality is existence. This is to say that all is one because all exists. So says Sthanā uga-sūtra that there is 'One Soul', 'One Universe' (Ege Āya, Ege Loe ).? Thus we see that we are very near to the Upanişadic or Vedantic conception of absolute idealism.
However, a dualistic bias of the Jainas lead them to demarcate between ideal existence and Material existence, which is only illogical. Reality is reality, Existence is extstence. It is all
1. Samaya-sära of Kunda-kunda, 1. 1; Paramātma-Prakāśa
of Yogindu (Introduction ); Dravya-Sargraha, 3. 12; Pañcă stikaya-samaya-sara of Kunda-kunda, 1. 16; Go
mmaçasăra, 141 ( Jivakāvda, ). 2. Pañcastikaya-samaya-sára of Kunda-kunda, 1.8. 3. Pravacana-sara of Kunda-kunda, 9. 4. Tattvärthadhigama-Sūtra, V. 29. 5. Ioid, V. 29. 6. Tattvartha-sūtra-bhāşya, 1. 35. 7. Sthananga-Sūtra, 1.1, 1. 1-4.
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