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

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karmas and attain salvation.22 The nature of soul in Jainism is to be understood from the standpoint of non-absolutism (anekantavada). From the real standpoint (niscayanaya), soul is absolutely pure possessing the nature of knowledge and vision (ahume ko khalu siddho dum sanamiyo sadrupi) 24. It is regarded to be without smell, without sound, not an object of anumang (inference, without any definite bodily shape, imperceptible and intangible and is characterised by consciousness25. Acārya Nemicandra points out that the soul.is characterised by upayoga (consciousness), is formless (amutti), is an agent (katta), has the same extent as its own body ( sadehaparimano ), is the enjoyer of the fruits of karma ( Thotta ), exists in world (sansürattho), is siddha ( siddho) and has the characteristic upward motion (vissasoddhagar):
Jiro upaogamao amulli katta sadelaparimano. Bhottä sarj särattho siddho so missasoddhaga126,
Thus we have seen that the nature of soul in Jainism is dual in character. According to the realistic standpoint, it remains the same under all states, while according to the practical standpoint, it is transformed into modes and thus becomes different in number, place, form, etc. (ü) Pudgala ( metter)
Tbings perceived or enjoyed by the senses, bodies, mind, karma, and the other material objects are called Pudgala (matter)47. They can be touclied tasted, smelt, and have colour. Sabda (sound produced by various means), bandha (union caused by man or otherwise), sauksmya (fineness), stha ulya (grossness), sansthana (figure), bheda (division), tamas (darkness), chāyā (shade) and atapa (sun-shine) are the forms of Pudgala. It has two prominent forms, namely atoms (anu) and molecule (skandhas 28. They unite together to construct reality.
The nature of the universe in Jainism is based on the nature of reality which possesses triple characteristics, utpa ta, vyaja and dhrauvya. The things that exist cannot be destroyed and the things that do not exist cannot be