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A SOURCE-BOOK IN JAINA PHILOSOPHY
the kevaladvaitins. According to some jiva is considered to be and the body with the jiva is living-body and others are non-living. Some others maintain that jiva is one, still other bodies are equally living and still other thinkers say that there are many jivas.1 These views have been briefly mentioned by Sadananda in the Vedantasära and Madhusudana Sarasvati in the Siddhantab indu.
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According to Bhaskara, Brahman due to infinite variety of energy, expresses itself in the form of jivas as also in the form of the world. Jiva is the effect of the Brahman and as such it has functional truth. The Brahman is one, but its effects are many. There is no inconsistency between the concepts of unity and diversity. Just as the one ocean manifests itself into infinite number of waves, so also one Brahman manifests himself into the infinite soul jīvas. With removal of ignorance one realises that Brahman is one and the jīvas which appear to be atomic in nature are the same as Brahman.
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Rāmānuja has presented the Visiṣṭädvaita theory. He said that the Brahman is real and the jivas are equally real. Jīvas are like the world which is the manifested Brahman, are also manifested in form. The unmanifested Brahman is manifested as the world and as the jīvas. The unmanifested psychic energy (citśakti) expresses itself in the form of manifested jivas and the source is the unmanifested Brahman which is Brahmanārāyāṇa.
Acarya Nimbarka said that the Brahman is one and undivided, simple and perfect, yet the jivas are the effects of the Brahman. Nimbārka has presented the theory of Bhedabheda (identity and difference). It is therefore called Dvaitadvaita, (the one and the dual). The one wind expresses itself in many forms, similarly, the one Brahman manifests itself into many jivas. These jīvas are equally real.
Vijñānabhikṣu says that puruşa is independent and beginningless like prakriti but not different from the Brahman, This view is called "avibhāgadvaita" (undifferentiated advaita).
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Acarya Vallabha presents the pure Suddhadvaita. According to him, the world and the jiva are the phenomenal effects of the BrahThese effects are due to lila (magic or play). And the Brahman is pure and simple. It is a reality.
man.
1 Vedanta sūkti mañjarī, kārikā, 43-44
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