The Concept of Sharira as Prameya

by Elizabeth T. Jones | 2019 | 42,971 words

This page relates ‘Jaina Philosophy’ of the study on the concept of Sharira as Prameya Based on Nyaya (shastra), which represents one of the six orthodox schools of Hindu philosophy. Nyaya philosophy basically represents the “science of reasoning” and primarily deals with epistemology and logic. Sharira (“body”) refers to one of the twelve Prameyas (“objects of valid knowledge”), as defined in the Nyayashastra literature.

The Jaina Philosophy

Jainism and Buddhism are two heterodox systems which became popular in India. Ṛṣabha, the great sage, is considered the founder of Jainism[1]. The system is also called Arhatam. Since the founder has one more name as Arhan. The followers of this system are usually named as Tīrthankarās. In this line of Tīrthankarās Mahavīra became prominent.

Unlike Cārvākas and Bauddhas, the philosophers of this system believe in soul and rebirth. This system is still considered as an atheist movement since it does not accept a common God or Vedas. Arhan is their God. He has preached a new Veda which they accept as Pramāṇa. Pramāṇa (right knowledge) is two kinds Pratyakṣa (direct valid knowledge) and parokṣa (indirect valid knowledge). Pratyakṣa is also divided into two Vyāvahārika or practical and Pāramārthika or transcendental. Parokṣa is also divided into two kinds. Anumāna or Inference and Śabda or verbal testimony. They advise to lead a perfect life, not disturbing anybody in anyway. Nobody has got the right to kill or to do harm to others. Bauddhas recommend śūnyavāda[2] by which they say that everything is perishable. Jainas have a different view in this. They say that there is no ultimate destruction for anything. When a rock is broken it lives in soil to which it is converted. When the water in a pond is dried up it lives in ocean. Nothing perishes ultimately. Only transmigration from one form to another takes place. As Nyāya Vaiśeṣika system, the Jainism also believes that there are several souls. They believe in the existence of atom, space and time. Each soul has knowledge which enjoys the fruit of its deeds and it is engaged in deeds. Sāṅkhyas find the soul or Puruṣa as inactive. According to them, Puruṣa just watches his own mind, where he sees several happenings. All these are created by his mind. But by mistake, he identifies himself with it and believes himself as the doer. But Jainas are not ready to accept the soul as inactive. According to them, the soul can get release only by doing good deeds recommended by the aphorisms of Arhanmuni. They believe in ahimsa like Bauddhas.

Footnotes and references:

[1]:

Indian Philosophy, vol.1, p. 178

[2]:

A History of Indian Logic, p. 174

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