Pristine Jainism

SR No.: 001662
Original Sutra Author: N/A
Author: S M Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2003
Total Pages: 110
Language: English, Sanskrit, Apabhramsha
Classification: Book_English & Religion
File Size: 7 MB

Page 60

Cyclic Changes not Creation : (57) It means that subscribing wrong attributes to Kevalins, Śruta Kevalins, Sangha and religion is causative factor for most harmful Darsana Mohaniya Karma. Kevalins are detached Vītarāga and attributing actions like giving material things etc to them is therefore most sinful. It should be noted that Jaina idols are not in blessing posture like that of Buddha and others.
Cyclic Retrogression and Progression:
According to Jainism the universe is without beginning and without end. The six substance of the universe Jiva (Soul), Pudgala (Matter), Akāśa (space), Dharma (substance helping motion), Adharma (substance helping in stay) and Kāla (Time) act, interact, react, change in various forms (as water in solid, liquid and gas) and this brings about retrogressive and progressive manifestations in space-time-continuum. Modern astrophysics also supports evolution. In astrophysics also there are two schools of thought, one subscribing to big-bang theory and other to the stable state with cyclic change theory. Renowned astronomer Fred Hoyle who coined the term “Big Bang” never accepted the theory for the origin of universe and stuck to his belief in steady state universe. Even the big bang theory envisages contraction to utmost density resulting in explosion (big bang) and subsequent expansion. This explains exploding of extremely condensed matter (black holes) rebirth of stars, planets, expansion, eventual extinction, then condensation again explosion, rebirth and so on. Jainism explains it vividly and logically:
उत्पादव्ययध्रौव्ययुक्तं सत् ।
Tattvārtha Sūtra, Chapter V.29 Substances are indestructible (E10) but change giving birth to new and new forms (उत्पाद), extinguishing older forms (व्यय). Time Cycle and Eras:
The cyclic changes have been dealt with elaborately in canonical Jaina literature notably in Tiloyapaņņatti by Yati Vrşabhācārya and in