Structure and Functions of Soul in Jainism

SR No.: 001617
Original Sutra Author: N/A
Author: S C Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1978
Total Pages: 272
Language: English
Classification: Book_English, Epistemology, Nyay, & Spiritual
File Size: 16 MB

Page 96

92 :: Structure and Functions of Soul in Jainism
which functions in cooperation with matter. Thus the soul of the Nyāya is not absolutely opposed to matter and other categories; and at the same time, they maintain their distinctions.
The absolute passivity of purusa in the Sārkhyan dualism does not find a consistent place in the system. Perhaps this is the point where the greatest weakness of the system lies. It is said of the Sārkhyan philosophy that “the system was originally purely naturalistic, and that the notion of purusa or spirit, for which there is really no need by the side of self-evolving and self-regulating prakrti, was imported into it on the analogy of other doctrines.”! To say that there is no need of puruṣa in the Sankhşyan system is to reduce it to materialism. As the Sānkhya thinks without the presence and attention of puruşa, the Prakrti could not have begun its dance. The conception of purusa is integral to the system, but the position of absolute passivity which is assigned to it creates difficulties. If the puruşa is absolutely passive it is always the same for prakrti. Then we shall not be able to explain the incessant variations in prakyti. The process of the world is determined both by the purusa and the prakrti. The presence of the puruşa has to make its contribution to it. Hence the puruşa, in spite of the fact that it is static, is somehow related with the prakrti. Absolute unrelatedness of the purusa with the prakrti is equivalent to the nonexistence of the puruşa. The Sankhya has not been able to maintain an opposition between the puruşa and prakrti which must somehow be related with each other, as Cartesian dualism 'so required. Thus we again come to the same conclusion that the dualism of the soul and matter can imply only a partial opposition between them. As we have seen the Jaina is able to brush aside these difficulties of his way by conceiving distinction and non-distinction between the two entities in a non-absolute way. Jaina dualism admits of the contributions of both the soul and matter in the process of the world.
1. Ibid., p. 128.