Jain Journal 1971 01

SR No.: 520021
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1971
Total Pages: 54
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 26

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(āhāraka), electrical (taijasa) and molecular (kārmaṇa);30 out of which the last two are too subtle to enjoy the senses 31 and are always attached with the spirit.32 In addition to them one spirit may assume at the most two more bodies at a time,33 but those who are born out of the womb (garbha) and by spontaneous generation (sammurchana) may have only physical bodies (audarika) in addition to electrical and molecular bodies. 34 Thus when one life sets to evolve, it assumes some gross body or bodies excepting the last two; and at the time of its death or deluge it dessolves the gross body, and transmigrates with the subtle bodies (sūkṣma sarira), which are impreventible everywhere.35 Thus evolution and involution constantly take place with respect to individual lives; but on cosmic level, excepting cyclic change, evolution is not intelligible. Further, in this evolution of individual life subtle elements of body cause formation of dispositions in the domain of spirit and in return dispositions cause influx of subtle elements, thus mutuality of self and not-self takes place constantly, and creation proceeds in two ways-elemental and intellectual. The Jaina and Samkhya systems, nevertheless, agree on the main points.
To sum up: The main theme of the Samkhya philosophy is quite in agreement with that of the Jaina philosophy of Kunda-Kunda. Both have a clear-cut belief in the dualism of reality. Spiritual pluralism is also incorporated in both the systems. Both of them preach the organismic evolution in the mutuality of spirit and matter with spirits' liberation as its culminating point. Agreeing so much the Jaina yet differs with the Samkhya on the point of philosophical approach. The Jaina makes the non-absolute approach to reality, while the Samkhya approach is absolute. The Jaina upholds the creation as having no beginning and end, while the Samkhya posits deluge on both the ends.
30 Tattvartha Sutra, 2-36. 31 Ibid, 2-44.
32 Ibid, 2-41, 42.
33 Ibid, 2-43.
34 Ibid, 2-45. 35 Ibid, 2-40.
JAIN JOURNAL