Studies in Jaina Philosophy

Author(s): Nathmal Tatia
Publisher: Jain Cultural Research Society

Page 13

CONTENTS
(81-2); Principle of nescience admitted by all the systems of Indian thought, Comparative study of the nature and function of the principle proposed (83) II. AVIDYĀ IN THE YOGA SCHOOL-Nature of purusa and prakyti and their relation (83-4); Nature and function of avidyā (84-5); Nature of subject, object and their relation (85-7); Sāńkhya-Yoga epistemology of perception, the views of Vācaspati and Vijñānabhikṣu differentiated (87-9); Fundamental characteristic of nescience and its relation to the other klešas (89-90). III. AVIDYA IN THE SAMKHYA SCHOOL-Metaphysical position of Sankhya identical with that of the Yoga, Points of agreement and difference between the Sankhya and the Yoga stated on the basis of the Mahābharata (90-3); Reason why Sānkhya conception of avidyā is separately stated, terminological difference (93); Sankhya scheme of Psychical factors and the psychical complexes (93-5); Vijñānabhikṣu's differentiation between the Yoga and the Sānkhya conceptions of avidyā (95-6); Vijñānabhikṣu's position criticized (96-100): Destruction of avidyā followed by emancipation (100-1). IV. AVIDYA IN THE NYAYA SCHOOL-Specific qualities of the soul, Dharma and adharma, Threefold defects, Fivefold links of the chain of worldly existence the fundamental condition being delusion or perverted belief (101-2); The process how the soul is made to repeat its worldly career (102-3); Nature and function of delusion or nescience (103); Primal nescience compared to Original Sin, Process how the soul develops belief in the intrinsic value of the brute material facts described (104-5); In what sense is knowledge of reality possible? View of Vatsyayana and Uddyotakara stated (105-6); Importance of meditation and ecstasy in the Nyāya system (106-7); Process of the cessation of worldly life (107). V. AVIDYA IN THE VAISEȘIKA SCHOOL-Place of dharma and adysta in the subject-matter of the Vaiśesikasütra (108-9); Two kinds of cognition viz. vidya and avidyā described (110-1); Adrsta held as the fundamental condition of worldly existence in the Vaiseșikasūtra (111); Prasastapāda quoted in order to show his conception of ultimate nescience (111-2). VI. AVIDYA IN THE VEDANTA SCHOOL-Limitation of the subject-matter of the section to the consideration of the positions of Upanişads, Gauļa pāda and Sankara (113); Avidyū and māyā in the Upanişads (113-5); Gaudapāda on māyā and avidyā (115-21); Sankara's examination of the nature of experience (121); Nature and function of adhyāsa or avidyā (121-3); Adhyâsa is the very texture of our experience (123-4); Sankara's conception of māyā (124-6). VII. AVIDYA IN THE BUDDHIST SCHOOL-Chain of dependent origination headed by avidya, Maitreyanātha's description of the links of the chain, Function and nature of avid yä (126-8); Sarinvytisatya and paramārthasatya (128) : Threefold characteristics of a thing illustrated (128-9); Vijñānavādin's conception of väsanā responsible for subjectobject determination of consciousness (129-30); Nature of abhūtaparikalpa as found in Lankāvatara (131); Maitreyanātha, Vasubandhu and Sthiramati on the nature of abhūta parikalpa and its function and necessity for the explanation of bondage and emancipation (131-3);