Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 431

106
J. C. Sikdar
or another state brought about by the relation of another one, it is done or devised by this system analogically or imaginatively. Whereas the Nyaya-Vaišeşika explains the absolute permanence of Soul by another method. It has admitted the qualities as inherent in the Soul-Substance; even though they are subject to origination and destruction, still this system has denied any kind of real change in the substratum-substance, taking place due to them. Its argument is this that the quality is by all means different from the substratum-substance, hence its origination and destruction are neither the origination and destruction nor another state of the Soul-Substance. In this way the Samkhya-Yoga and Nyaya-Vaišeṣika systems propounded the theory of the unchangeable permanence of the real entity-Soul in their respective manners, but the basic current of the doctrine of absolute permanence in regard to it is preserved as one and the same in these two traditions.
Like the Jaina Philosophy, the Nyaya-Vaišeşika accepts this view also that samskara (impression or force of the past action) of a being falls on the Soul-Substance because of the auspicious and inauspicious or pure and impure actions of an individual being, but as the Jaina system explains the fine material body (kärmaṇa-sarira) having the reflection or shadow (chaya) of that samskara (impression or force), the NyāyaVaiseşika does not do so, nevertheless, it had to conceive something because of its accepting the doctrine of rebirth of Soul. In accordance with this view it admits that Soul cannot go and come on account of its being all pervasive, but one atomic mind" (or atom-like mind) is associated with each soul; it goes by moving to the place of taking up another body on the destruction of one body (i.e. the previous body). This change of place by the mind is the rebirth of Soul. According to the Jaina Philosophy, Soul itself goes to another place of its rebirth along with its subtle material body. (kärmaṇa-karira), while the Nyaya-Vaišeṣika maintains that the meaning of rebirth is not the change of place of Soul, but the change of place of the mind.
Here the process of determining rebirth of the Samkhya-Yoga system compares well with that of the Nyaya-Vaišeṣika, for the former conceives that the intellect (buddhi) or the subtle body (linga-sarira) which is the substratum of the qualities like merit and demerit, etc., and which being madhyama-parimāņa (intermediate dimension) is also motive at the time of death; it goes from one place to another by giving up the gross body, while the Nyaya-Vaisesika, having accepted eternal atomlike mind as motive, but not such subtle body of the Samkhya-Yoga, has accounted for the process of rebirth of Soul. According to Jaina metaphysics, Soul has been admitted as making movement with the subtle karmic body for rebirth, but there is no place for capacity of making any kind of motion in Soul conceived in the SamkhyaYoga and Nyaya-Vaiseṣika systems of thought. They maintain that the rebirth of Soul means the going and coming of its upadhi (attribute).
Like the Jaina Philosophy, the Nyaya-Vaiseşika admits the real elevation or rise and fall of Soul according to the dimension-magnitude of knowledge, belief (right