Jaina Perspective in Philosophy and Religion

Author(s): Ramjee Singh
Publisher: Parshwanath Shodhpith Varanasi

Page 39

30 Jaina Perspective in Philosophy and Religion made the central fact in a scientific psychology, I Huxley, Spencer and even Darwin have likewise admitted that the materialistic hypothesis involves grave philosophical errors. 3
In fact, nothing would be simpler than to start with sensation, which is as simple as simplicity, hence it is bound to be indivisible affection which does not imply a reflection even. Naturally, the subject of such sensations must then be a simple substance, “The ancients employed the term 'should' to indicate their conceptions of a knowing substance that was partless and indestructible and therefore immortal.”8 Words4 abound with references to the arguments for the existence of soul. It is due to the soul that a body appears to be living, the soul itself being the principle of consciousness.5 Udyotkara®, the famous author of Nyaya-Varttika, therefore observes that there is practically no un-unanimity regarding the existence of soul. (2) Soul : Its Characteristics
Indian philosophers are agreed about the nature of the soul as possessing consciousness. Even the Carvakas regard Ātman as Consciousness, which is a byproduct of the material body.? The Buddhists8 also accept this position, with little difference. However, Jainism is very emphatic about the characteristic of soul as consciousness, which consists of jñana and 1. Mehta, M. L. : Jaina Psychology, p. 190. 2. Nahar and Ghosh : An Epitome of Jainism, p. 273. 3. Jaina, C. R.: Jaina Psychology, p. 3. 4. Višeşāvaśyaka bhaşya, Gatha 1532, 1538; Prameya-kamala
Mártanda, p. 114 and Sastra-vārtā-samuccaya, p. 44. 5. Kulkarni, P. G. : *The Jaina Concept of Soul', Journal of
Philosophical Association, Vol. III, No. 11-12, p. 63. 6. Malvania, D. S. : Ātma-Mīmāınsa, p. 34. 7. Caitanya -- Visişța deha-eva-atma. 8. Visuddhi-magga of Buddha-ghosha, XIX. 23. 9. Cf : Sarvártha-Siddhi, 38; Dravya-Sangraha by Nemi
chandra, 2; Pravaçana-sara of Kunda-kunda, II, 80; Nyaya