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 88

( 69 ) (iv) neither has nor has not form (nevartpi märapi atta hoti ).
(v) is finite ( antavā atta hoti ). (vi) is infinite (anantava atta hoti ). (vii) is both ( antavä сa anantava ca atta hoti ). (viii) is neither (nevantavā nānantavä сa atta hoti ). (ix) has one mode of consciousness ( ekattasanni atta hoti ). (x) has various modes of consciousness ( nànattasaññi atta
hoti). (xi) has limited consciousness (parittasanni atta hoti ). (xii) has infinite consciousness ( appamänasaññi atta hoti ), (xiii) is altogether happy (ekantasukhi atta hoti ). (xiv) is altogether miserable (ekantadukkhi atta hoti ). (xv) is both ( sukhadık khi atta hoti ). xvi) is neither (adukkhamasukh) atla hoti ).
A list of sixteen theories regarding the nature of soul is also referred to in the Udana42. The topics listed there are said to be debated by many Samanas and Brahmaņas, and they are the same type of conception of the soul as we find in the section of Uddhamaghātanıkā saññivāda. The same points are also treated sornewhat differently in the list of undetermined questions 43. There are several other places also in Pāli literature where such questions had been discussed 44.
Out of these views mentioned above, the thoughts of Nigantha Nataputta can be detected. As we have already seen, Buddhaghosa thought that Jainism was a combination of eternalism and nihilism. If this is due to an early Buddhist tradition, the Nigaytha Nutaputta's views might have been recorded in Pali Literature under these two sections. The sassatavada indicates the eternality of soul which should have been mentioned from the realistic standpoint and Ucchedavada points out the non-eternality of soul which should have been explained from practical standpoint. That means soul is eternal and having consciousness according to niscayanaya, and it is non-eternal and is a subject to change in its modifications from the viewpoint of vyavaharanaya. It is also pointed out