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Oppiliappan List Archive: Message 00196 Jan 2008

 
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srI:
SrI  upakAra  sangraham ? 48
--- 
adikAram ? 1
poorva upakAra paramparai
(The Foremost Series of Favours) 
---   
SECTION ? 5 (11) [continued] 
(27 Favours of the Lord leading to the means for
MOKSHAM)  
-----   
 
        SwAmi Desikan next takes up the system of Jain
religion, which is referred to as ?~afht? , ?Arhata?
and says that the Lord prevents the sAttvika persons
from being carried away by the tenets of this
philosophy too. 
        Now, let us look at the basics of this philosophy:
        The originator of this philosophy is said to be arha.
That is why SwAmi Desikan refers this religion as
?Arhata?.  According to the modern philosophers,
VardamAna, who is popularly known as MahAveera,
systemized the doctrine of three teerthankaras
(founders of the path), namely, Rishabha, AjitanAtha
and Arishtenemi, all of ancient date.  The Jaina
system also does not accept the authority of the Veda.
But it does not accept that Buddhist theory of
momentariness. It accepts the existence of the
universe but not God. The universe is composed of six
dravyas. They are: 1) jivas, 2) dharma, 3) adhrama, 4)
pudgalam, 5) time and 6) AkAsa. 
1) Of these, jIvas are of three kinds?namely, baddas
(the bound), yOgasiddas (those who attained perfection
through yOga) and muktas (those who have attained
final release).
A jIva  is of the size equal to his body so long as he
is in this world. 
2) Dharma is a particular substance which, in regard
to things possessing motion, forms the cause of
motion, and which pervades the whole world. 
3) Adharma forms the cause of inertia and is
all-pervasive. 
4) Pudgala are the atoms, mountains and oceans.
5) Time helps to specify the past, the present and the
future.
6) AkAsa is one and consists of infinite special
divisions. 

In the Jaina philosophy, knowledge, conduct, penance,
detachment, ahimsa are the means for salvation. Moksha
is the manifestitation of atma?s natural and true
form. 
The Jains speak of contradictory qualities are present
in the same substance, which are sevn and called,
saptabhangi. 
        In the Brahmasutra, the Jain doctrines are discussed
and rejected in four sutras in the second quarter of
the second Chapter. The Adhikarana devoted to this
discussion is, ?@kiSmÚs<_avaixkr[m!? , ?Ekasminna
sambhavAdhikaraNam?. 
In the first sutra, ?nEkiSmÚs<_avat!? (2-2-31),
?naikasminnasambhavAt? (2-2-31), their theory of
contradictory qualities are present in the same
substance is rejected as is impossible. 
In the second Sutra, ?@v< caTma=kaTSNyRm!? (2-2-32),
?Evam cAtmAkAtsnryam? (2-2-32), the theory of the size
of the self is that of the body is rejected. 
In the third Sutra, ?n c pyaRyadPyivraexae
ivkaraid_y>? (2-2-33), ?na ca paryAyApyavirOdhO
vikArAdibyah? (2-2-33), it is stated that there is no
contradiction even from modifications of the state,
because change and others happen to the self.

In the fourth and last Sutra,
?ANTyaviSwteZcae_ayintytvadyvize;>? (2-2-34),
?anyAvasthitEshcObhaynityatvAdvihsEShah? (2-2-34), the
Jains theory is rejected because of the persistence of
the final condition (of the self in salvation) there
is the permanence of both (the self and its dimensions
in that state) and hence there is no difference (with
the previous states.)

        SrIbhAshyakAra rejects the view of the Jainas that
the self possesses the same dimension of the body
because of inconsistencies. 

        SwAmi Desikan shows that the Lord does this favour to
the sAttvika soul by saving him from falling into the
trap of the Jaina philosophy which is full of
contradictions.
        With this, we have considered all the three religions
which do not accept the authority of the Vedas. 

(To continue)
dAsan
Anbil SrInivAsan
----------  
                  
  



      
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