Jainism in Buddhist Literature

SR No.: 011023
Original Sutra Author: N/A
Author: Bhagchandra Jain Bhaskar
Publisher: Alok Prakashan
Publication Year: 1972
Total Pages: 326
Language: English
Classification: Book_English
File Size: 12 MB

Page 189

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(i) The conception of identity
The conception of identity means that all things are permanent, homogenous and universal as in Vedānta. Here the Brahman is considered to transform itself into the universe and to re-absorb the universe into itself. It is called the Brahmadvaitavāda or ekatvavāda, vikaravada or Brahmaparināmavāda, which realized brahman as the basic realty. Later on, Sankara established a theory called vivartavada which means that an effect is a false or apparent transformation. According to this, the brahman is the sole reality and universe is intrinsically unreal (Withya ).
(ii) The conception of difference
The Buddhist pbilosopby represents this view. It asserts that everything is impermanent, soulless and a cause of pain (sabbar aniccam, sabb am anattam, sabbam dukkham ). The conception of anattā or nairātmya establishes asatkāryavada. Reality is momentary and flexible since it transforms into modes in a moment. The imagination (kalpana ) is the cause of the co-relation of modes which leads to casual efficiency (arthakriya ). The Sunyavāda, Kşanikavāda etc. are co-related with this doctrine. (iii) The conception of subordinating difference to identity
The Sankhya upholds the view of subordinating difference which means that the nature of reality is a plurality of the statically permanent ( katasthanitya ) and the dynainically constant (parinamanitya ). The Puruşa (sell ) is hūțasthanitya, while the Prakşti is pariņāmanitya. Owing to different combinations of three guņas ( sat, rajas, and tamas ), Prakrti: is transformed into modes, while the Purusa ramains unchanged. The causes and effects are not entirely identical, but different in certain respects. Its fundamental principal Satkaryavada, that affirms the pre-existence of the effect in the cause, is based on the non-distinction ( abhedavada ), whcih is considered to be different from the arambhavada of the Nyāya-Vaiseşika.