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A SOURCE-BOOK IN JAINA PHILOSOPHY
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soul possesses, but like the Samkhya-Yoga it says that from the substance point of view, the soul is kūțastha nityal. However, in some points regarding the characteristic of the soul like the substance, attributes and characteristics, the Nyāya-Yaisesika comes nearer Jaina view. The Sarkhya-Yoga says that soul is consciousness and has no attributes. But the Nyāya-Vaisesika like the Jainas accepts the possibility in the empirical sense. The soul is receptacle of many butes and modes. In the Jaina point of view the soul is considered to be a source of many powers but in the Nyāya-Vaiseșika, we do not find this view. However, the psychic states like knowledge, pleasure, pain, will, desire, hatred, dharma (merit) and adharma (demerit) are all considered to be the attributes of the soul. These attributes are operative and they exist as long as the body exists. They arise and they are destroyed. However, these qualities are inherent in the psychic states of the jīva as expressed in the jñāna and darśana. According to the Jainas the predominent theory is that in the state of perfection jīva is consciousness, and has the characteristic of bliss (ānanda) and power (vīrya) and knowledge (jñāna), but in the NyāyaVaiệesika the consciousness is only an attribute of the soul and as such in the highest state of perfection consciousness cannot exist with the soul. It is analogus to unconscious states. Nor has the soul any other characteristic in the perfect state. The fundamental reason is that the Nyāya-Vaiseșika does not accept consciousness as the essence of the soul. It is only a quality, but the view of Jainas and of the Sārkhya-Yoga maintain that consciousness is the essence of the soul and according to them the soul is characterised by consci. ousness. The soul is consciousness. But according to Nyāya-Vaisesika, consciousness is the quality of the soul. Soul has consciousness; and hence in the highest state of perfection, the soul is unconsciousness
1 Prašasta pādabhāşya, Dravyasādharmya Prakarana
“Anāśritattvānityattve canyatrāva yavidravyebhyaḥ." 2 (a) Vaiseșika darśana 3, 2, 4 ; 5, 3, 5; 9, 3, 6.
(6) Prasastapādabhāşyagata Ātmanirūpaņa. 3 (a) Nyāyabhāşya 1, 22.
(b) Introduction to Ganadharavāda p. 105, Dalsukha Mālavaniā. (c) Bhāratīya Tattvavidyā—Pandit Sukhalālji, p. 86.
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