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Bhagavai 5:Preface
In the present 'Sataka', distinction between the knowledge, the conduct and the life-style of an omniscient person and those of a soul with a veil of ignorance has been made clear in a very simplified way.' Omniscience is the highest point of knowledge, the attainment of which makes one omniscient. A person with a veil of ignorance can attain freedom from passions, but as his ignorance has not been eliminated, he cannot reach the summit of knowledge.
The omniscience is designated as kaivalya in Jainism, which is quite different from the kaivalya of Sāmkhya-yoga philosophy, which has been defined as the total cessation of the gunas on account of their futility for human ends, or the power of consciousness attaining its self-nature.
Kriyā (urge or impulse) is the principal subject matter of Jain doctrine of conduct. In present Sataka, this topic has been discussed in connection with the act of sale and purchase of goods. The doctrine of kriyā has been considered in depth as regards it subtlety. The souls, parts of whose body have been used in the manufacturing of the bow are affected with four kinds of impulsive activity when those instruments are used for acts of violence. This is a very subtle issue of the doctrine of violence.
The names of Kanāda and Democritus are mentioned among the Indian philosophers and western thinkers, respectively, as the propounders of the atomic theory. Democritus flourished in 462-370 B.C. The Vaiseșika Sūtras were composed by Kanāda in first century A.D." The date of Lord Mahāvīra is 599-527 B.C. The atomic theory of Lord Mahāvīra was thus definitely earlier than the doctrines of Democritus and Kanāda. But the authors of the history of the Greek and Indian philosophies are not familiar with this truth. The reason for such indifference appears to be their insufficient knowledge of Jain philosophy. The individuality of atom is accepted both by the Jain and Vaiseșika philosophers. They also agree on the point that atoms have no parts. In Jainism, the material atom is partless while the quality-atom has part. Four kinds of atoms are accepted in Vaiseșika philosophy, namely, atoms of earth, water, fire and air. In Jainism, eight, main categories of material clusters are found mentioned.
The atomic doctrine is a part of the doctrine of matter (pudgala). In Jainism, the interaction between soul and matter is considered in detail.12
The problem of the number of souls has been a topic of human curiosity, which has been answered by Lord Mahāvīra by the method of division of issues; '3 so far as the total number of souls is concerned, it does neither decrease nor increase, but so far specific categories of souls are concerned, there is numerical variation.
The phenomena of darkness is due to the presence of specific material clusters. In later philosophical literature, the topic is very hotly discussed. Darkness is but the absence of lights—this view of Vaisisika is not accepted by Jainism which has logically propounded the doctrine of darkness as due to specific material clusters, which are preponderantly dark.
The order of Lord Pārśva was concurrently prevalent in the time of Lord Mahāvīra. There were frequent meetings and dialogues of the disciples of Pārsva
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