Pravachanasara

SR No.: 003289
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Shrimad Rajchandra Ashram
Publication Year: 1964
Total Pages: 612
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 16 MB

Page 101

Pravacanusära
minds us of the formal connection between Puruşa and Prakṛti of the Samkhya. Matter in Jainism is gross, common-place and realistic; while Samkhya Prakṛti, though it evolves much that is gross as well as subtle, stands for what is ordinarily termed as undeveloped primordial matter, and it is an idealistic concept. Prakṛti is a bed of evolution, while Jaina matter is a common-place stuff amenable to multifarious modifications. Each soul is responsible for its karmic encrustation. It is said that the Maulika Sämkhyas accepted as many Prakṛtis as there are Purugas; this early Samkhya position makes that system much more realistic and would bring it nearer the Jaina ideas. The Jaina term for matter is pudgala,1 which in Buddhism means the individual, character, being and Atman. From the shifting of its meaning the word appears to be a later import in Buddhism along with Jaina terms like asrava.3 Some Buddhist heretics known as Vatsiputriyas too, as Santarakṣita says, take pudgala equal to Atman. That body, mind and speech are all material corresponds to the Samkhya view according to which they are all evolved from Prakṛti. The four kinds of Ahamkäras: Vaikärika, Taijasa, Bhūtādi and Karmatman remind us of the four bodies in Jainism: Ähäraka, Vaikriyika, Taijasika and Karmana; the two lists are in such a close agreement that it (p. 72:) cannot be a mere accident. In explaining the phenomenon of samsara, the karmic matter plays the same part in Jainism as Mäyä or Avidya in the Vedanta system. Karma is a subtle matter which inflows into the soul when the soul has been a recepticle for it under the influence of attachment and aversion. The karma doctrine, as an aspect of Jaina notion of matter, is a complex and elaborate subject by itself; still I would say here passingly that no substantial similarities of this Karma doctrine are known to me in any of the Indian systems.
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4. THE DOCTRINE OF THREE UPAYOGAS.-The soul is constituted of the manifestation of consciousness which is in the form of knowledge or cognition and which flows in one of the three channels: inauspicious, auspicious or pure (1, 9; II, 63).
1 The Jaina commentators give its etymology thus: pūraṇa-galanānvartha-samjñatvāt pudgalāḥ etc. (Rājavārtikam, p. 190). The Buddhist etymology runs thus: punti vuccati, tasmim galantīti puggala (PTS. Pali English Dict. under Puggala). The definition puranad galanud etc pudgalāḥ paramāṇavaḥ as given in Visnupurana agrees almost with the Jaina idea (Nyāyakośa, p.502).
2 Mrs C.A.F.Rhys Davids says, "we do not know when this oddly ugly word pudgala, puggala came to be substituted for the older purisa or pulisa, or purusa"- etc. See Festschrift Morritz Winternitz, Leipzig 1933, p. 158.
3 The Pali päräjika is also traced back to pāramciya 'which was probably a technical term with the Jainas and perhaps other Schools before it was adopted by Buddhists and applied to their own regulations'-E.J Thomas: Festschrift M. Winternitz. p. 163.
4 See Tattvasamgraha, verses 336-349, Intro. p. cix.
5 Samkhyakärikä 25 etc.; Samkhyapravacanasutra (Allahabad 1915) p. 250 etc.; Max Müller: Six systems etc. p. 320.
6 Windisch reviewing Glasenapp's Die Lehre vom Karman in der philosphie der Jains nach den Karmagranthas dargestellt, Leipzig 1915, remarks ""The doctrine of Karma is a central dogma of the Indian religions' says H. V. Glasenapp at the beginning of his foreword, but in no Brahmanic or Buddhistic work is it so extensively used as in the Jaina philosophy. Therein was the peculiar worth of the Karmagranthas. And it is clear that the technical terminology of the doctrine is taken from the old Siddhanta." der Sanskrit philologie., in the Grundriss.)
(Geschichte