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Jainism from the view point of Vedantic Acāryas
ing out the inherent improbability of opposite attributes staying together. But, Śrīnivāsa, a commentator on Vedāntapārijātasaurabha, presents almost all philosophical principles of Jainism in an authentic manner and then eleborates and justifies Nimbärka's refutation of Syādvāda. He states that, 'Jainas accept two fundamental categories viz., Soul and non-soul. They do not accept existence of God and believe that atoms are the cause of the world. ते हि जीवाऽजीवात्मकं निरीश्वरं जगदाहुः । परमाणूनां जगत्कारणत्वञ्चाहुः । (V.K., II. II.33).
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They apply contradictory attributes such as existence and non-existence, etc., to all things. faf fagfgei yarèfy acupuf | (V.K., II.II.33). They also admit seven categories viz., the soul (Jīva), nonsoul (ajiva), inflow of Karma (āsrava), stoppage of Karma (Samvara), annihilation of accumulated Karma (nirjarā), bondage of Karma (bandha) and liberation (mokṣa). There are eight kinds of Karma of which four are destructive karmas (ghātīya) and four are aghātīya (non-destructive). When all karmas are destroyed, ātman (soul) shines in its own purity by the grace of Siddhas and Arhat. It is Mokṣa or liberation. ( संवरनिर्जरबन्धमोक्षा इति तेषां शास्त्रसङ्ग्रहभूताः सप्त पदार्था: । (V.K., II.II.33).
They also accept five kinds of astikaya (which occupy space); such as Jivāstikāya, pudgalāstikāya, dharmāstikāya, adharmāstikāya and ākāśāstikāya. (බ अपरः प्रपञ्चः पञ्चास्तिकायो नाम । तथाहि जीवास्तिकाय: पुद्गलास्तिकायः धर्मास्तिकायः अधर्मास्तिकायः आकाशास्तिकायश्चेति । ( V. K., II.II. 33)
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