Jainism a Theistic Philosophy

SR No.: 006918
Original Sutra Author: N/A
Author: Krishna A Gosavi
Publisher: Parshwanath Vidyapith
Publication Year: 2012
Total Pages: 358
Language: English
Classification: Book_English
File Size: 6 MB

Page 237

JAINA VIEW OF SOUL COMPARED WITH
The miseries are results of the properties of matter (Prakṛti) and not of its correlate intelligence of consciousness (Puruṣa). Matter is eternal and is co-existent with spirit. It was never in a state of non-being but always in a state of constant change, it is subtle and insentient. According to this view, Prakṛti existed before the evolution of Universe and will continue so to exist for ever, but with the time it has so much been changed that the non-emancipated soul is but accountable to comprehend its nature. It has lost its original state and has become earthy. In other words, Prakṛti has assumed diverse shapes both gross and subtle. Here is the Samkhya doctrine that it is only in the eyes of an unenlightened soul that Prakṛti assumes the form of the world of day-to-day experience (while an enlightened soul views Prakṛti in its pristine form).
Samkhya philosophy holds that miseries are the properties of matter and not of its correlate intelligence of consciousness, out of the primordial essence. Prakṛti comes out of the whole universe, by reason of the pre-dominance of one or other of three qualities of (sattva) passivity, (rajas) activity and (tamas) grossness. All pain is the result of (rajas) activity, all grossness, darkness, ignorance of (tamas); all pleasures, passivity, knowledge, peace of sattva. The mind is result of rajas and it is sattva, alone which by its light illumines it and enables it at times to catch glimpses of the blissful Puruşa ever near to the sattva. As mind or thinking principle plays an important part in the Samkhya and more so in the Yoga philosophy, for its chief article is "stop the transformation of thinking principle and you will realize the self."
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Purusa (soul) is charaterised by passivity and indifference, but somehow come to be influenced by the three qualities of Prakṛti. It is only by the cooperation of the "blind Prakṛti and lame Purușa" that the creation starts out. The whole of the cosmos exist in a subtle
37VRG, "The systems of Indian philosophy", P-21 (Yoga)