SrI UpakAra Sangraham Part - 48

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srI:

SrI upakAra sangraham – 48

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adikAram – 1

poorva upakAra paramparai

(The Foremost Series of Favours)

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SECTION – 5 (11) [continued]

(27 Favours of the Lord leading to the means for

MOKSHAM)

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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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