Indian Philosophy is classified into two, respectively Orthodox (Astika) and Heterodox (Nastika). These slides are detailing the features of Heterodox schools.

1. S
INDIAN PHILOSOPHY
Heterodox Schools
Dept.of Sanskrit
SREE SANKARA COLLEGE KALADY

2. S
LOKAYATHA/CHARVAKA

3. Carvaka /
Barhaspatya /
Lokayata
Founder- Brhaspati
Literature - Barhaspatya
Sutra
Period - 600 BCE

4. Charvaka
Philosophy
Continued…..
S Stands for materialist
S Name of a sage who propounded
materialism.
S From the root ‘Carv’ –for the
meanings eat, chew etc. Carvaka
preaches ‘eat, drink and be merry’.
S The name of Brhaspati, the son of
Loka – a spirit of revolt and free-
thinking.
S One who utter sweet and beautiful
words – ‘Charu vak’.
S A Cārvāka chews the self
(carvatyātmānaṃ cārvākaḥ)
S It was called Lokayata because it was
prevalent (ayatah) among the people
(lokesu), and meant the world-
outlook of the people
Etymologically Charvaka…

5. Charvaka
Philosophy
Continued…..
S Perception is the only source of
knowledge.
S Inference is an uncertain leap from
the known to the unknown.
S An invariable relation (Vyapti) can be
established only if we have a
knowledge of all cases of Hetu and
Sadhya
S No Vyapti can be established by
perception. Without right Vyapti
Inference will not produce right
knowledge.
S Inference always depended on
testimony, no one could infer
anything by himself.
S Causal relation is not ascertainable.
Epistemology
Critisism of Inference.

6. Charvaka
Philosophy
Continued…..
S Testimony relating to unperceived
objects is not reliable.
S Testimony consists of words.
Words are heard through ears,
they are perceived.
S Words giving knowledge of
unperceived objects are not valid.
S Vedas are the works of some
cunning priests who earned their
living by duping the ignorant and
the credulous.
S Testimony supported by inference
is as uncertain as inference,
because people think testimony
to be reliable.
Epistemology
Critisism of Testimony.

7. Charvaka
Philosophy
Continued…..
S Matter is the only reality, because
it alone is perceived.
S Material objects are the only
objects whose existence can be
perceived.
S The World is made of four
elements – Air, Fire, Water and
Earth.
S Ether is non-existent because it is
not perceived.
S All living and non-living objects
are composed with four elements
METAPHYSICS.
The World.

8. Charvaka
Philosophy
Continued…..
S The Soul is nothing but Living
Body, with the quality of
consciousness.
S Consciousness is a quality of body
itself.
S Non material Soul is not
perceived. Judgements like ‘ I’m
fat’, ‘ I’mlame’, ‘ I’m blind’ etc. are
the evidences of the identity of
the self with body.
S Material elements combined in a
particular way give rise to the
conscious living body. It is not
independent from the body.
S Death of the body means the
death of the individual.
METAPHYSICS.
The Soul.
(Chaitanya visishta Deha eva
Atma)

9. Charvaka
Philosophy
Continued…..
S The existence of GOD cannot be
perceived.
S There is no creator, the material
elements produce the world.
S The world comes into existence
by the spontaneous combination
of material elements.
S The material elements have their
own Svabhava, and by these
inherent natures and laws in
them, they combine together to
form this world. There is no
necessity of God for that.
S It is called mechanism
(Yadrchavada) because it denies
the existence of conscious
purpose behind the world.
METAPHYSICS.
The GOD.

10. Charvaka
Philosophy
Continued…..
S Heaven is a myth and cannot be
the goal of life.
S Liberation, as freedom from all
pain, is an impossible ideal.
S WE can only try to minimise pain
and enjoy as much pleasure as
we can.
S Liberation in the sense of
complete cessation of sufferings
can only mean death.
S Pleasure, though mixed with
pain, is the only possible Good.
S We should not throw away the
opportunities of enjoying this life.
“Rather a pigeon today than a
peacock tomorrow”.
METAPHYSICS.
ETHICS.

11. Charvaka
Philosophy
Continued…..
S Goal of life is to attain maximum
amount of pleasure in this life,
avoiding pain as far as possible.
S Pleasure is the ideal of life.
S There is neither Virtue (Dharma)
nor liberation (Moksha). Only two
Purusharthas are there – Artha
and Kama.
S Vedic rites are Useless.
S If animals killed in a sacrifice are
sure to reach heaven, why don’t
rather sacrifice priest’s parents
instead of animals and make
heaven sure for them.
METAPHYSICS.
ETHICS.
Hedonism – Theory that
pleasure is the highest Goal

12. S
BUDDHISM

13. GAUTAMA
BUDDHA
Born : Lumbini, Nepal
Liberated : Kushinagar
Full Name: Siddhartha
Gautama
Spouse : Yasodhara
Parents: Sudhodana, Maya
Era : 500 B.C.E

14. Literature
Tipitakas
1. Suttapitaka
2. Vinayapitaka
3. Abhidhamma
Pitaka

15. Other Buddhist Preceptors
S Nagarjuna (AD 300)
S Aryadeva (AD 320)
S Maitreya (AD 400)
S Arya Asanga (AD 400-700)
S Vasubandhu (AD-410-490)

16. Other Buddhist Preceptors
S Sankara Swami, Dharmapala (AD 600-635)
S Salibhadra (AD 635)
S Acharya Dharmakirti (AD 635-650) ( Nyayabindu, Pramanavartika)
S Devendra Bodhi (AD 650)
S Sakya Bodhi (AD 675)
S Ravigupta (AD 725)
S Santarakshita (AD 750)

17. Four Noble Truths
S The truth of Suffering (Dukha)
S The truth of the origin of suffering (Samudaya)
S The truth of the cessation of suffering (Nirodha)
S The truth of the path to the cessation of suffering (Magga)

18. 8 Fold Path

19. Pratitya
Samutpada
(Dependent Origination)
S (1) ignorance (Avijja)
S (2) formations (Sankhara)
S (3) consciousness (Vinnana)
S (4) mentality-materiality
(Namarupa)
S (5) the six senses (Salayatana)
S (6) contact (Phassa)
S (7) sensations (Vedana)
S (8) craving (Tanha)
S (9) grasping (Upadana)
S (10) becoming (Bhava)
S (11) birth (Jati)
S (12) old age and death.
(Jaramarana)
The theory states that all
dharmas arise in
dependence upon other
dharmas: "if this exists, that
exists; if this ceases to exist,
that also ceases to exist.
Each thing in this ‘Samsara’
are relative, conditional,
dependent and having birth
and death.
Each result is dependant
upon its cause.

20. Pratitya Samutpada……
also known as….
S Dharmachakra
S Samsarachakra
S Janmamaranachakra
S Bhavachakra
S Pratitya Samutpada Chakra

21. Religious Sects in Buddhism
S THERAVADA (HINAYANA)
S MAHAYANA
S VAJRAYANA

22. HINAYANA
The name Theravāda comes from the
ancestral Sthāvirīya, one of the early
Buddhist schools, from which the
Theravadins claim descent.
• The Middle Way
• The four noble truths
• The Noble Eightfold Path
• Three marks of existence
(impermanence, suffering, not-
self)
• Five aggregates
• Dependent arising
• Karma and rebirth
• Jhana
• The Bodhipakkhiyādhammā (37
factors conducive to awakening)
• Kleshas (mental defilements) and
asavas
• Avidyā (Ignorance)
• Nirvana

23. MAHAYANA
"Mahāyāna" also refers to the path of the
Bodhisattva seeking complete
enlightenment for the benefit of all
sentient beings, also called
"Bodhisattvayāna”
Bodhisattvas could reach nirvana, but
they believe it is more important to help
others on their path of finding nirvana
rather than committing fully to nirvana
themselves.
Six pāramitās are traditionally required
for bodhisattvas
• dāna-pāramitā: the perfection of
giving
• śīla-pāramitā: the perfection of
behavior and discipline
• kṣānti-pāramitā: the perfection of
forbearance
• vīrya-pāramitā: the perfection of
vigor and diligence
• dhyāna-pāramitā: the perfection of
meditation
• prajñā-pāramitā: the perfection of
transcendent wisdom

24. VAJRAYANA
Vajrayana. Vajrayana, (Sanskrit:
“Thunderbolt Vehicle” or “Diamond
Vehicle”) form of Tantric Buddhism that
developed in India and neighbouring
countries, notably Tibet. Vajrayana, in the
history of Buddhism
• The goal of spiritual practice
within the Mahayana and
Vajrayana traditions is to
become a Sammāsambuddha
those on this path are termed
Bodhisattvas

25. Philosophical Schools of
Buddhism
S Nihilists (Sunyavadi/Madhyamika)
S Subjective Idealists (Vijanavadi/Yogachara)
S Critical Realists (Bahyanumeyavadi/Sautrantika)
S Direct Realists
(BahyaPratyakshavadi/Vaibhashika)

26. Is there any Reality?
(Schools of Buddhism are classified according to the answers given to this Question)
S YOGACHARAS
Only the Mental is Real. The non-
mental or material world is all void of
Reality. They are called Vijnanavadins.
S MADHYAMIKAS
There is no Reality. That all is Void
(Sunya). So they are called
Sunyavadins
S REALISTS
Both the mental and non-mental are
Real. So that they are called
Sarvastivadins.

27. How is External Reality known ?
(Schools of Buddhism are classified according to the answers given to this Question)
S VAIBHASHIKAS
External world is directly
perceived
S SAUTRANTIKAS
External objects are not
perceived but known by
inference.

28. Schools of Buddhism
Cntd……….
S Everything is Sunya
S Knower-known-knowledge are
mutually independent. All the
three are false
S Sunyavadins doesn’t deny all
reality, but the apparent
phenomenal world perceived.
S Behind this phenomenal world
there is a Reality which is
indescribable by any character.
S The real nature of objects
cannot be ascertained by the
intellect.
S Dependent objects cannot be
real.
MADHYAMIKA
SCHOOL
of Sunyavada
Preceptor:
Nagarjuna
Texts:
Madhyamikasastra

29. Schools of Buddhism
Cntd……….
S An Unreal thing never come
into existence.
S So, it is either real or unreal, at
the same time neither real nor
unreal.
S Sunyata is the name for this
indeterminable, indescibable
real nature of things.
(Dependent origination)
S This view is called middle
(Madhyama) path.
S There is a transcendental
reality behind the phenomenal
world, which is free from any
change, conditionality and all
other phenomenal characters.
MADHYAMIKA
SCHOOL
of Sunyavada
Cntd……

30. Schools of Buddhism
Cntd……….
S There is no truth, no essence
in all phenomena that appear.
S They are neither produced nor
destroyed, they really neither
come nor go.
S They are merely the
appearance of maya .
S The sunya doesn’t mean pure
negation, for that is relative to
some kind of position.
S None of the appearances have
any intrinsic nature of their
own. (Nihsvabhavatvam)
MADHYAMIKA
SCHOOL
of Sunyavada
NIHILISM

31. Schools of Buddhism
Cntd……….
S Mind cannot be regarded as
Unreal.
S The object perceived are all
ideas in the mind, as in the
case of Dream.
S There is no external reality,
The mind alone is real.
S The object cannot be proved
to have an existence
independent of consciousness.
S It is not possible to perceive
simultaneously all the sides
and parts of the object, so the
perception regard to
consciousness.
YOGACHARA
SCHOOL
of Vijnanavada
Preceptors:
Asanga, Vasubandhu, Dignaga
Texts:
Lankavatarasutra
Tatvasangraha of Santarakshita

32. Schools of Buddhism
Cntd……….
S An object perceived is not
different from the subject or
the perceiving mind.
S Mind is a stream of
momentary conscious states
and within the stream there lie
Samskara of all past
experience. Hence a particular
object is perceived at a
particular time.
S The mind as the home of all
latent ideas, is called
Alayavijnana.
S Culture and control of mind
can stop the illusions of
external objects and
attachment to them.
YOGACHARA
SCHOOL
? Why it is called Vijnanavada
= It admits that there is only
one kind of reality which is of
the nature of consciousness
(Vijnana) and objects which
appear to be material or
external to consciousness are
really ideas or states of
consciousness.

33. Schools of Buddhism
Cntd……….
S Whatever is existent is
momentary.
S Existence is defined as the
capacity of producing anything
(Arthakriyakaritva)
S Whatever exists is momentary, by
virtue of its existence.
S All dharmas are strictly
momentary.
S Things came to view at one
moment and the next moment
they were destroyed.
S Notion of permanence is derived
from the notion of permanence of
ourselves.
S Self is the bundle of ideas,
emotions and active tendencies
manifesting at particular moment.
Doctrine of
Momentariness.
(Kshanikavada)
Ratnakirti (950 AD)
Aswaghosha
Budhaghosha

34. Schools of Buddhism
Cntd……….
SAUTRANTIKA SCHOOL
VAIBHASHIKA SCHOOL
SARVASTIVADA
= The term Sarvāstivāda, Sarva (all)
+ asti (exist) + Vāda (doctrine)
means all exists. In other words, it
is a doctrine advocating that all,
external and internal, things are
real. Thus Sarvāstivādin means one
who upholds the doctrine that all
things exist.

35. Schools of Buddhism
Cntd……….
S Mind as well as External objects
are real.
S “If there were no object, it would
be meaningless to say
‘consciousness appears as the
external object’.”
S The Object is different from and
not identical with the
consciousness, unless the
perceiver may feel ‘ I’m the Pot’.
S Distinction between two objects
is perceived because of the reality
of external objects
S Ideas are not objects, but only
copies of them. Hence objects
outside can be inferred from their
mental pictures or ideas -
Bahyanumeyavada
SAUTRANTIKA
SCHOOL
of Bahyanumeyavada
Preceptors:
Kumaralata, Śrīlāta and his
student Vasubandhu, Ghoshaka
Texts:
Abhidharmakosabhashya
Abhidharmamrta rasasastra
Sautrantikavibhasha

36. Schools of Buddhism
Cntd……….
S Perception of external objects
depends on four factors:
Object, Mind, Sense and
auxiliary conditions (light,
position, magnitude etc.)
S The effect of these conditions
is the copy or idea of the
object produced in the mind.
We infer the object from this
idea.
SAUTRANTIKA
SCHOOL
of Bahyanumeyavada
Sautrantika: It attaches
exclusive importance to the
authority of the Sutra-pitaka.

37. Schools of Buddhism
Cntd……….
S Right knowledge is the
invariable antecedent to the
Purushartha sidhi.
S Perception is a presentation
which is generated by the
objects alone, unassociated by
any names or relations
(Kalpana)
S There are 3 moments in the
Pratysksha
S The presentation
S Prompting
S Final realization of the object.
S The validity of knowledge
consists in the sameness that it
has with the objects presented
by it.
SAUTRANTIKA
SCHOOL
Theory of Perception.
Text : Nyayabindu of
Dharmakirti (635 AD)

38. Schools of Buddhism
Cntd……….
S Inference is divided into two
classes.
S Swarthanumana
S Pararthanumana
S Validity of inference depended
on copying the actually existing
facts of the external world.
S Svabhavapratibandha
(Inseparability of connection)
of the effect with the cause is
the ground of all inference.
SAUTRANTIKA
SCHOOL
Theory of Inference.
Text : Nyayabindu of
Dharmakirti (635 AD)

39. Schools of Buddhism
Cntd……….
S Branched off from Theravada
S Vaibhashikas admits like
Sautrantikas, the reality of both
mind and external objects.
S But, external objects are directly
known in perception and not
inferred.
S Vibhasha – The Vaibhashikas
followed exclusively a
commentary – Vibhasha or
Abhidhamma-Mahavibhasha on
an Abhidhamma treatise
(Abhidharma Jnana Prasthana)
VAIBHASHIKA
SCHOOL
Of
Bahyapratyakshavada
Preceptors:
Kanishka (c. 127–150 CE)
Texts:
Mahavibhashasastra

40. Schools of Buddhism
Cntd……….
S 2 aspects may be distinguished in
the soul
S Thatness (Bhutatathata)
S Cycle of birth and death
(Samsara)
S Bhutatathatha – Oneness of the
totality of all things.
S The essential nature of Tathatha
is uncreate and external.
S All things in their fundamental
nature are not nameable or
explicable. They possess absolute
sameness.
S They are subject neither to
transformation nor to
destruction.
S They are nothing but Soul
(Tathata).
Tathata Philosophy
Preceptor:
Asvaghosha (80 A.D)
Text:
Sraddhotpadasastra

41. S
JAINISM

42. VARDHAMA
NA
MAHAVIRA
Born c. 497 BCE
Liberated : 425 BCE
Parents: Sudhodana, Maya
Place: Pawapuri, Magadha
(present-day Bihar, India)
Holiness: 24 th Tirthankara

43. Literature
JAINA AGAMAS
• 12 Angās
• 6 Chedasūtras
• 4 Mūlasūtras
• 10 Prakīrnaka sūtras
• 2 Cūlikasūtras

44. JAINA PHILOSOPHY
Introduction
• 24 Tirthankaras are the
founders of Jainism.
• 1st one is Rsabhadeva and
24th is Vardhamana
• ‘Jina’ etymologically means a
conqueror. They have
conquered all passions and
have attained liberation.
• Jainas do not believe in God.
• Every Jiva should follow the
path set by Tirthankaras to
attain perfect knowledge,
power and joy.
24 Tirthankaras Picturized.

45. JAINA PHILOSOPHY
Introduction
Philosophical
Outlooks
S Realism and Pluralism.
S Objects perceived are real.
S World consists of 2 kinds
of reality – Living and
Non-Living.
S Every living being has a
Jiva.
S Ahimsa plays an important
role for liberation.
S Anekantavada and
Syadvada

46. Two sects in Jainism
1.SVETAMBARA
• More rigorous and
puritanic
• Put on white clothes
• All human being can
attain liberation

47. Two sects in Jainism
1.DIGAMBARA
• More accommodating
to the common frailities
of men.
• Ascetics should give up
all possessions, even
clothes
• A faint who has
obtained perfect
knowledge needs no
food
• Women cannot obtain
liberation
• Originated from
Sivabhuti (A.D. 83)

48. JAINA METAPHYSICS
S Every object is found to possess innumerable
characters, positive and negative
S Positive characters determine the object consist of
what it is, as well as the Negative characters
determine the object consist of what it is not.
S Qualities of things are changing every minute, but all
qualities are not changing.
S Only an omniscient person can have such complete
knowledge of an object.

49. Jaina Philosophy
Continued…
The Doctrine of
RELATIVE PLURALISM
(Anekantavada)
S All things are Anekanta
S Nothing could be affirmed
absolutely, as all
affirmations are true only
under certain conditions and
limitations.
S All things possess an infinite
number of qualities1. Each
of which can only be
affirmed in a particular
sense.

50. Jaina Philosophy
Continued…
The Doctrine of
NAYA
in RELATIVE PLURALISM
The different standpoints from
which things can be spoken of
as possessing this or that
quality or as appearing in
relation to this or that, are
technically called Naya
S Qualities are not separate
from the things – Dravyanaya
S Qualities are separate from
the things – Paryayanaya
S Looking at things from loose
common sense view or as
they appear at first sight is
called - Naigama Naya.
S Looking at things merely from
the most general and
fundamental point of view is
called – Samgraha Naya.
S Looking at a thing from the
point of view of actual
experience of thing is called –
Vyavahara Naya

51. Jaina Philosophy
Continued…
The Doctrine of
SYAD VADA
The most contrary
characteristics of infinite variety
may be associated with a thing.
Affirmations made from
whatever standpoint (Naya)
cannot be regarded as absolute.
S Syad Asti – All affirmations are true.
S Syad Nasti – All affirmations are
false
S Syad Avaktavya – All affirmations
are indefinite.
S Syad Asti Syad Nasti – All
afirmations are true as well as false
in some sense.
S Syad Asti Avaktavya – All
affirmations are true as well as
indefinite.
S Syad Nasti Avaktavya - All
affirmations are false as well as
indefinite.
S Syad Asti Syad Nasti Syad Avaktavya
- All affirmations are true and false
and indefinite in some sense.

52. Jaina Philosophy
Continued…
KNOWLEDGE
Knowledge is that which helps
us to get what is good and to
avoid what is bad.
Text: Pramana-naya-tattvalokalamkara
S External objects under certain
conditions should have a
Yogyata by which we can have
knowledge of them.
S Knowledge reveals our own
self as Subject as well as the
objects known by us.
S True perceptual knowledge is
Nirvikalpa.
S Savikalpa knowledge is
derived by imagination.
S False knowledge consists in
the misrepresentation of
objective facts in experience.

53. Jaina Philosophy
Continued…
KNOWLEDGE
As Revelation
S Knowledge is a part and parcel
of myself as the subject.
S Knowledge is an expression of
my own self.
S Experiences comes as
modifications of our own Self.
S Knowledge is the
manifestation of the Self
independent of the senses.
S Knowledge is a formless
quality of the Self.

54. Jaina Philosophy
Continued…
KNOWLEDGE
Theory of
Perception
Perception reveals to us the
external objects just as they are
with most of their diverse
characteristics of colour, form
etc.
Paroksha includes inference,
recognition, implication,
memory etc.
S Knowledge arises in the soul from
within it as by removing a veil which
had been covering it before.
S Objects are not mere forms of
knowledge but are actually existing.
S External senses are distinguished
from Soul. Soul alone deserves the
name of sense
S Soul is in touch with all part of the
body. Sense knowledge is generated
in the soul through that part of it
which is associated with.
S Perception of an object means that
the veil of ignorance upon the self
regarding the object has been
removed
S There is no Nirvikalpa stage of
perception

55. Jaina Philosophy
Continued…
JIVA
All things may be divided into
a) Living and b) Non Living
The principle of life is entirely
distinct from the body. This
principle is the Soul.
The Soul is directly perceived by
introspection just as the
external things are.
S The Soul in its pure state is
possessed of infinite
perception, infinite
knowledge, infinite bliss and
infinite power.
S The purity of Jiva is covered
with a thin veil of Karma
S Jivas are infinite in number.
S Jivas are substances and
eternal
S Jivas are
S Limited in Size (Madhyama
Parimana)
S Neither all pervasive (Not Vibhu)
S Nor Atomic (Not Anu)

56. Jaina Philosophy
Continued…
JIVA
Jivas are divided according to
the number of sense-organs
they possess.
Plants-Worms-Ants-Bees-
Vertebrates-Men-Denizen
-Gods (Samjnin)
S Jiva is called Jivastikaya
S The Souls expand and contrast
themselves according to the
dimensions of the body.
S Particles of four elements are the
bodies of souls.
S They live and die and are born
again in another elementary
body.
S The elementary lives are either
gross or subtle.
S The whole universe is full of
minute beings called Nigoda –
groups of infinite number of
souls forming very small clusters.

57. Jaina Philosophy
Continued…
KARMA
Cause of the embodiment of
soul is the presence of KARMA
in it. The natural perfections of
Soul are sullied by the different
kinds of KARMA.
S By our actions of mind, speech
and body, we are continually
producing certain subtle
Karma – Bhava Karma
S Bhava Karma transforms itself
and pours into the soul and
sticks there by coming into
contact with the passions
(Kashaya) of the Soul – Dravya
Karma
S Karmas are coloured
according to their goodness
and badness. – Lesyas
S Good – Golden, Lotus-pink,
White
S Bad- Black

58. Jaina Philosophy
Continued…
KARMA
Karmas are in four kinds.
S Jnanavaraniya – Karmas
obscure right knowledge.
S Darsanavaraniya – Karmas
obscure right perception.
S Vedaniya – Karmas obscure
the bliss nature of the soul
and thus produce pleasure
and pain.
S Mohaniya – Karmas obscure
right attitude of the soul
towards faith and right
conduct.

59. Jaina Philosophy
Continued…
KARMA
Other 4 kinds of Karma which
determine -
S Ayushka Karma - The length of
life in any birth.
S Nama Karma - The peculiar
body with its general and
special qualities and faculties
S Gotra Karma - The nationality,
caste, family, social standing
etc.
S Antaraya Karma - The inborn
energy of the Soul by the
obstruction of which it
prevents the doing of a good
action, when there is a desire
to do it.

60. Jaina Philosophy
Continued…
KARMA
This Karma is the cause of
bondage and Sorrow.
S Bhava Lesya – The feelings
generated by the accumulation
of the Karma.
S Dravya Lesya – The actual
coloration of the Soul by the
Karma.
S Pleasure, pain etc. are the results
of Karma.
S Knowledge is the result of the
effect of Karmas. Karma removes
the particular veil obscured that
particular kind of knowledge.
S Nirjara – After the effect of a
Karma once produced, it is
discharged from and purged off
the Soul.

61. Jaina Philosophy
Continued…
KARMA
States of Soul in Karma
Karmasarira – After the death
of each individual, his soul is
accompanied with Karmic Body
to the rebirth.
S Audayika State – The state of
Soul when Karma takes effect
and produces its proper
results.
S Aupasamika State – The state
of Soul when Karma may be
prevented from taking effect,
though it still continues to
exist.
S Kshayika State – The state of
Soul when Karma is
annihilated.
S Kshayopasamika State – The
state of Soul when some
Karma is annihilated, some
neutralized and some active.

62. Jaina Philosophy
Continued…
KARMA
Asrava
The Karmas are certain sorts of
infra-atomic particles of matter
The influx of Karma particles
into the soul is called Asrava.
S Asravas are produced by
body, mind and speech.
S They are the channels through
which Karmas enter the Soul.
S Two kinds of Asravas are
S Bhavasrava and Karmasrava
S Bhavasrava – Thought
activities of the soul through
which the Karma particles
enter the Soul.
S Karmasrava – Actual entrance
of the Karma into the soul.

63. Jaina Philosophy
Continued…
KARMA
Asrava - Bhavasrava
S Bhavasravas are of 5 kinds
S Delusion (Mithyatva)
S Ekanta, Viparita, Vinaya,
Samsaya, Ajnana
S Want of control (Avirati)
S Himsa, Anrta, Cauryya,
Abrahma, Parigrahakanksha
S Inadvertence (Pramada)
S Vikatha, Kashaya, Indriya,
Nidra, Raga.
S The activities of body, mind
and speech (Yoga)
S Passions (Kashayas)

64. Jaina Philosophy
Continued…
KARMA
Asrava - Dravyasrava
S Dravyasrava affects the soul
in eight different manners.
S Jnanaaraniya
S Darsanavaraniya
S Vedaniya
S Mohaniya
S Ayu
S Nama
S Gotra
S Antaraya
S These are the result of the
bhavasrava or changes of the
soul.

65. Jaina Philosophy
Continued…
KARMA
Bondage
S Bhavabandha – The states of
thought which condition the
coming in of the Karmas.
S Dravyabandha – The actual
bondage of the soul by the
actual impure connections of
the Karma.
S Bondage – Punya and Papa
S Bondage – 4 kinds
S Prakrti (Nature of Karma)
S Sthiti (Duration of Bondage)
S Anubhaga (Intensity)
S Pradesa (Extension)

66. Jaina Philosophy
Continued…
KARMA
Controling the inrush of
Karma into the Soul
Bhavasamvara and
Dravyasamvara
S The vows of
S Ahimsa, Satya, Asteya,
Brahmacharya, Aparigraha
S Samitis to avoid injury to insects
(irya), gentle and holy talk (bhasha),
receiving proper alms (esana) etc.
S Guptis - restraints of body, speech
and mind
S Dharmas – Forgiveness, humility,
straightforwardness, truth,
cleanliness, restraint, penance,
abandonment, indifference to any
kind of gain and loss, supreme sex
control.
S Anupreksha – meditation about
principles of jaina teachings
S Parisahajaya – Dvandvajaya
S Carita – Right conduct.

67. Jaina Philosophy
Continued…
KARMA
Controling the inrush of
Karma into the Soul
Nirjara –
Bhavanirjara
Dravyanirjara
S Nirjara – Purging off of the
Karmas or rather their
destruction.
S Two kinds –
S Bhavanirjara – Change in the
Soul by virtue of which the
karma particles are destroyed.
S Dravyanirjara – The actual
destruction of Karma particles
either by the reaping of their
effects (Savipaka Nirjara) or by
penances before their time of
fruition (Avipaka Nirjara)
When all the Karmas are
destroyed, Moksa is effected.

68. Jaina Philosophy
Continued…
PUDGALA (Non-living)
Pudgala means matter and it is
called ‘astikaya’ in the sense
that it occupies space.
Pudgala is made up of atoms.
Pudgala (matter) may exist in 2
types Gross (Things we see
around us) and Subtle (Such as
the Karma matter in the Soul)
S The Ajiva (non-living) is divided into
S Pudgalastikaya
S Dharmastikaya
S Adharmastikaya
S Akasastikaya
S Kala
S Punya
S Papa
S All material things are ultimately
produced by the combination of
Atoms. They are eternal and have
touch, taste, smell and color.
S The compounds of atoms combine
with other compounds and produce
the gross things.
S They are liable to constant change
(parinama) and lose some of their
qualities and acquire new ones.
S So the thing as a whole remain same.
This sameness is called
Urdhvasamanya.

69. Jaina Philosophy
Continued…
Other philosophical concepts
S ADHARMA
Adharma is a pervasive enitity which
helps Jivas and pudgalas to keep
themselves at rest. No substance
could move or could remain at rest if
there were no dharma
S COSMOGRAPHY
The world is eternal, without
beginning or end. It is composed of
Urdhva, Madhya and Adho. Lokakasa
is pervaded with Dharma. Beyond
Lokakasa there is no Dharma,
therefore no moment, but only space
S DHARMA
Dharma is devoid of taste,
touch, smell, sound and colour.
It is conterminous with the
mundane Universe and
pervades every part of it.
S KALA AND SAMAYA
Time (Kala) consists of
innumerable particles which
never mix with one another.
Time perceived as moments,
hours, days etc. is called
Samaya

70. Jaina Philosophy
Continued…
YOGA in Jainism
Yoga is the cause of salvation.
Yoga consists of Jnana, Sradha
and Charitra.
Jnana – Knowledge of Reality
Sradha – Faith in the teachings
Charitra – cessation from doing
all that evil.hkl,
S Charitra consists of
S Ahimsa
S Sunrta
S Asteya
S Brahmacharya
S Aparigraha
S These rules of conduct apply to
ascetics.
S Householders should
S Earn money honestly
S Follow good people
S Marry a good girl
S Follow the customs of Country
S Ahimsa is the root of all customs.

71. Jaina Philosophy
Continued…
YOGA in Jainism
Duties of Householders
S Digvirati (To carryout activities within a
restricted area and thereby desist from
injuring living beings)
S Bhogopabhogamana (To desist from
liquors, flesh, butter, honey, figs, etc.)
S Anarthadanda
S Apadhyana (Cessation from inflicting
bodily injuries etc.)
S Papopadesa (Desisting from advising
people leads to himsa)
S Himsopakaridana (Desisting from
giving implements leads to himsa)
S Pramadacharana (Desisting from
attending musical parties, theatres
etc.)
S Sikshapadabrata
S Samayikabrata (Treat all being
equally)
S Desavakasikabrata (Digviratibrata)
S Poshadhabrata
S Athidhisamvibhagabrata.

72. Jaina Philosophy
Continued…
YOGA in Jainism
S True self knowledge removes
all sorrows.
S When by meditation all
Karmas are burnt, the self
becomes purified.
S The four Kashayas (Krodha,
Mana, Maya, Lobha) are
removed by the control of
Mind.
S Bhavana (Meditation) is the
way to purify the mind.

73. Jaina Philosophy
Continued…
YOGA in Jainism
Bhavanas
S Asaranabhavana – This world is
full of misery and there is
nothing which can support us.
S Ekatvahavana and
Anyatvabhavana – We are all
different from one another by
our surroundings, Karma, by our
separate bodies
S Asuchibhavana – The body is
made up of defiled things, the
flesh, the blood etc. and
therefore impure.
S Asravabhavana – To think that if
the mind is purified by the good
thoughts and passions are
removed, then only will Subha
accrue to me. On the contrary all
evil will befall me. Etc.

74. Jaina Philosophy
Continued…
YOGA in Jainism
Bhavanas
S Dharmasvakhyatata Bhavana-
Practice of the 10 Dharmas
alone help in the acheivement
of the highest goal.
S Dharma, Samyama, Sunrta,
Saucha, Brahma, Akinchanata,
Tapas, Kshanti, Mardava, Rjuta.
S Lokabhavana and Bodhibhavana
– Meditate on Jaina
cosmology and also of the
nature of the influence of
Karma in producing all the
diverse conditions of men.
S Make the mind steady by
Bhavana one should think of
Maitri, Pramoda,
Madhyastha, and Karuna

75. Jaina Philosophy
Continued…
Jaina Atheism
Jaina philosophy denies the existence of GOD by criticizing the philosophy of Naiyayika ie. the world is
of the nature of an effect and it must have been created by an intelligent agent which is Isvara
Arguments of Nyaya
1. The world is an effect created by
an Intelligent cause ie. Iswara.
2. Effect is made up of parts
(Savayava)
3. Effect is inherent in the cause and
non-existent until it was created.
4. Effect is having been made.
Arguments of Jaina
1. World is not an effect. There is no
cause as an Intelligent God.
2. Samanya should be an effect and
destructable. But Naiyayikas
regard it as partless and eternal.
3. The elements of earth – atoms are
regarded as eternal, not non-
existent
4. When a man digs the ground, he
thinks that he has made new
space in the hollow which he dug.
Is he a creator?

76. Jaina Philosophy
Continued…
Jaina Atheism
Arguments of Nyaya
5. Effect is liable to change.
6. Cause is an intelligent one. He
creates the world by knowledge and
will.
7. God has unchangeable will and
knowledge.
Arguments of Jaina
5. God also liable to change. If God
creates, he cannot be unchangeable
with reference to his creative activity.
6. If GOD is intelligent on the anallogy
of a human being, he might also be
regarded as imperfect as human
beings. Such an agent is invisible in
worldly effects. An agent should have
a body. But god doesn’t. Knowledge
and will cannot be without a body.
7. Destruction and creation cannot be
the result of an unchangeable will.

77. Jaina Philosophy
Continued…
S Did he take to it in accordance with
the moral and immoral actions of
men?
S There should have been only
happiness in the world.
S If the creation is His mere play, He
must be a child who did things
without purpose.
S He must harbour favoritism on
behalf of someone and hatred
against others.
S And past actions of men lead them
to pains and pleasure, that Adrsta
should take the place of GOD.
S If Creation is his own nature, what
is the Good of admitting him?
If GOD created the
world……

78. Jaina Philosophy
Continued…
Moksa
(Emancipation)
S Anantajnana - State of pure
and infinite knowledge.
S Anantadarsana – Infinite
perception
S When the veil of Karma is
eliminated there will be
S Mati (Sarvajnata)
S Sruta (Testimony)
S Avadhi (Transe or Hipnotism)
S Amanaparyaya (Direct
knowledge of thoughts of others)
S Kevalajnana – (Omniscience)
S Anantavirya – (Omnipotence)