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Jaina Philosophy and Religion
ingin man the feeling of detachment towards worldly objects and thereby eradicating longing for worldly pleasures which causes attachment to sensual objects. Even the theory which admits vijñāna or consciousness as the only reality and rejects the reality of external world is propounded with the sole object of destroying attachment for external objects and is addressed to the qualified pupils or audience only. And even the doctrine that everything is void or essenceless seems to have been taught to the qualified pupils only, with a view to fostering in them feeling of detachment.
In the eighth section, Ācārya Haribhadra examines the Vedānta monism as explained by Vedānta philosophers and points out the logical defects that vitiate it. But in conclusion, he says the following words to do justice and thereby brings out the practical utility of it in the cultivation of equanimity and universal love.
anye vyākhyānayanty evaṁ samabhävaprasiddhaye advaitadeśanā śāstre nirdistā na tu tattvataḥ //8// Meaning: Other great sages declare that Vedānta monism is taught not to present the true picture of reality, but to help man cultivate and attain the state of equanimity.
Let us explain the point. As the worldly souls are under the sway of infatuation and delusion, they are attached to some and averse to others. All this is the result of nescience. To convince man of this fact, to prevent him from falling prey to these defects and to cultivate in him equanimity, the teaching of Vedānta monism is propounded and propagated through the great propositions like 'ātmaivedam sarvam' ('All this is Soul'), 'sarvam khalv idam brahma' ('All this is really Brahman'), etc. The scriptures of Vedānta monism teach to regard the world as essenceless, unreal and illusory as also to look upon all living beings as upon oneself. [For the object of these theories, see p. 389 ff.]
In Sāstravārtāsamuccaya, the author impartially evaluates doctrines of other philosophical systems and effects their synthesis with pure mind. This provides us a laudable example of the innately affectionate temperament and pure heart. Again, he mentions the prominent thinkers of
point. The whole world is in constant flux. We notice changes wherever we cast our glance. So it is quite natural for any philosopher or seer sage to express from a certain standpoint the view that all things are momentary.
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