Outlines of Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Jain Mission Society Bangalore

Page 43

CONCEPTION OF REALITY
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bhogya ). From this account it is evident that Purusa is consciousness or spirit, whereas Prakyti is physical existence. Prakyti is further manifested into different formsl with which we are not concerned here. In short, the Sānkhya system believes in two Realities which are independent of and different from each other. RĀMĀNUJA'S POSITION
According to Rāmānuja, the Conscious Substance (cit-tattra) is knower and is the substratum of knowledge (jñāna). Both are eternal and inseparably connected together.2 Jñāna is all pervading. It is immaterial (ajada) and of self-revealing nature. It is capable of contraction and expansion ( saskoca and vikāśa ). It illumines things as well as itself,3 but it cannot know itself. The Physical Substance is divided into three kinds (1) that which possesses immutable existence (sattva) only; (2) that which has all the three qualities (gunas ); (3) and that which does not possess any one of the three qualities (gunas ). It is eternal. It is distinct from knowledge and is free from consciousness. It is subject to change. Both the Realities, viz., Consciousness and Unconscious objects are eternal and independent. Although Rāmānuja believes in the qualified monism, still. he is quite clear in his view when he says that both these substances will never become one with Brahmin. The individual souls can become similar to Brahman, not same with Brahman. The Physical objects will never become identical with Brahman. Hence, according to his view, the universe is of realistic nature. POSITION OF NVĀYA-VAISESIKA SCHOOL
It is needless to say that the joint system of Nyāya-Vaišeşik a school holds that spirit and matter are two independent substances. It believes in seven categories of Reality. Matter which is an important factor in the concept of Realism has been shown as eternal, non-momentary, and cognisable through one or more means of valid cognition. Now, we pass on to the Heterodox schools of Realism.
1 Sānkhya-kārikā, 21. 2 Tattva-trava, p. 17. 3 ibid., p. 35. 4 ibid., pp. 41, +5. 5 ibid., p. 41 6 l'ikārāspadan.