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À SOURCE-BOOK IN JAINA PHILOSOPHY
while niscayanaya aims at getting the pure point of view of non-distinctions.
When we say that knowledge is the essence of the Atman, we are saying this from the noumenal point of view. But when we say that knowledge is the quality of the soul, we are using the practical point of view. In these expressions, the Ātman is considered to be the substance having attributes and knowledge is the attribute possessed by the Ātman. This relation of the Atman and knowledge as substance and attributes is to be considered not as a relation of dependence, but as of inherence. When we consider the relation of the ghee that is in the pot and the pot, the relation is of conjunction because the two objects are separable. But when we consider the relation of jñāna (knowledge) and the self there is the relation of inherence. According to Jainas, the relation between the substance and quality is neither that of exclusive difference nor of exclusive identity. It is the relation comprising of difference and identity. The attribute of knowledge cannot exist without the Atman. This understanding is due to sadbhūtavyavahāranaya.
In order to understand the distinction between niscaya and the vyavahāranaya, it is necessary to analyse the spatial concept of relation as in the case of jīva and the kārmic particles. The jiva and the kārmic particles are to be found in space. Both of them are to be found in the same space. This is the practical point of view. From the noumenal point of view each object lives in its spatial position and not in the spatial position of others. The Atman is in itself. Karma has its own spatial position. But from the practical point of view, we say that the bound soul is to be found in conjunction with the kārmic particles in the same spatial position, just as from the practical point of view we say, when we mix water and milk, that it is milk. We do not make a distinction between water and milk from the point of view of spatial position. But from the real point of view, water is water and milk is milk. They are distinct. Similarly, the Atman and the kärmic particles are considered to be together from the practical point of view. But in reality, they are distinct, as also their nature is distinct.
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