Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

SR No.: 012017
Original Sutra Author: N/A
Author: M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1991
Total Pages: 572
Language: English, Hindi
Classification: Smruti_Granth & Articles
File Size: 12 MB

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Y. S. Shastri
Like Nāgārjuna, he too asserts that it is neither a spiritual entity nor an aggregate of skandhas. Attacking the Vedāntins indirectly, he says that the Vedāntic comprehension of Ātman is not by itself characterised by the correct notion of Atman. It is also mere misformation, identifying it with the aggregate of skandhas (duhsamsthitatā) which is originated from impurities and instability (klesa-daurbalya-prabhāvitatvāt). In other words, it is neither real nor unreal, but merely an: illusion. Therefore, Atman does not exist.1: Thus, the liberation is also nothing else but destruction of this illusion or pre-conception. 1 3
He strongly criticises the belief in the existence of the so called Ātman and argues as to how is it that the world believing in the conception of 'self' which is simply an illusion, does not see the nature of pain which is constantly attached with the saṁskāras. In other words, the world, falsely believing in the existence of 'self' which is a non-existent entity, does not see the root cause of pain produced by saṁskāras (which are an operating factor). 14
How deep rooted is this ignorance or darkness which causes the world to misinterpret the play of existence and to perceive the 'self' which is not? In fact it is possible that obscurity prevents us from seeing what is, but does not make us see what is not. He expresses surprise as to what sort of ignorance is this which obscures the truth and makes the world to perceive what is not.16 He calls the notion of 'self' as baneful.16 He declared that all dharmas are without self, or are sans substance.17 All sorts of pain and sufferings are due to this imaginary notion of 'self'. The 'self', by its very nature, is characterised by pain. It is the root cause of all miseries and sufferings.18 Really speaking Ātman, which (as a notion) is merely imaginary, does not exist. 19 If Ātman really existed, then there would be either liberation without effort or no liberation at all. Therefore, the imaginary soul does not exist.20 Asanga denies the material existence of 'self?. 21 If it materially exists, then it must be seen like other material things."2 If it is material then it must be subject to destruction like other material things; in that case, it cannot be a permanent entity. If pudgala or Ātman exists, then there would be either liberation of all without any effort or no liberation at all.29 There will be liberation of all without any effort because on seeing the material Atman, everyone will be liberated. Such, however, is not the case. By perceiving the Ātman nobody becomes liberated. Even those who have realised the highest truth do not accept the existence of Atman.24. In that case, they may not be able to attain liberation. By merely perceiving the material Ātman nobody is liberated. Thus, there will be no liberation at all. Again, belief in the existence of ātman is the root cause of miseries and 'l' and 'mine' considerations spring from it.25 This belief becomes the root cause of bondage rather than liberation. The Atman or pudgala does not exist in reality. When the pudgala or 'self' does not really exist, how can it be taken as seer or a knower or liberator or doer or an enjoyer. 26 The notion of self is thus