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Jaina Perspective in Philosophy and Religion
inclusive. There is no distinction of subject and object. The concept of such an all pervading existence can only be ideal. The Jaina canons being too crude could not solve this apparent dualism, hence posited Jiva-Dravya and Ajiva-Dravya, but in Umaswati and Kunda-kunda we do not find such an apparent gulf between reality and reality. Thus Jainism can not escape monism in the last analysis. While they are opposed to each other, they do not seem to be opposed to the Unity which is a synthesis of opposite1. Mere Jiva and Ajiva, Spirit and Matter are abstractions. They are moments of one universal. This is the concrete universal - a reality at once divided and united. This is unity in diversity or identity-in-difference.
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Yogindu and Kunda-kunda equates Atman with Parmatman. The separateness and individuality of a Jiva is only from the point of view of Vyavahara or experience2. Plurality of souls is a relative conception which reality presents when we lay stress on sensations, feelings and bondage. There is no need to deny plurality of the Jivas at the psychological level. Even Sankara does not deny plurality at the practical level. But in Philosophy, Psychological and practical levels are not all. Logic is the hard task-master. Pluralism and Relativism are the two features of a first analysis of common experience and Jainism stops short of it, disregarding its implications4. Plurality may be existence or actual. But it is not real. Similarly infinite is inherent in the finite. We cannot substain the hypothesis of relativism without an absolute.
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Thus we find great similarity between Advaita and Jainism. Prof. A. Chakravartis gives a unique proof of it. He
1. Radhakrishnan, S.: Indian Philosophy, Vol. I, p. 339. 2. Dravya-Sangraha, 3. 7 & 8.
3. Radhakrishnan, S.: Indian Philosophy, Vol. I, p. 339. 4. Hiriyanna, M.: Outlines of Indian Philosophy, p. 171. 5. Samaya-sara of Kunda-kunda (Introduction. p. CLX ); Sankara-Bhasya on Brahma-sūtra, 1. 1.
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