Tulsi Prajna 2000 04

SR No.: 524603
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2000
Total Pages: 152
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 103

8. The Jaina and the Sănkhya-Yoga philosophies use the term 'kevali' for the emancipated soul. This term denotes both 'isolation' and 'perfection'.
9. Jainism and the Sānkhya believe in the doctrine of Karma. Both the systems consider Karmas to be efficient to give their proper fruits to the performer without the agency of omniscient God.3! Whatever a living being does is followed by the change in the psychophysical apparatus called sūksma-śarīra or Kārmaņaśarīra. This change is of the nature of addition, alteration and subtraction of subtle material particles. The material particles that suffer this change on account of the activity of a living being are also called Karma. It is well known that the Jainas recognise material Karmas. But let us note that on this point even the Sānkhyas agree with the Jainas. Th. Scherbatsky in his Buddhist Logic says: "In Sānkhya karma is explained materialistically, as consisting in a special collocation of minutest infra-atomic particles or materials forces making the action either good or bad". (Vol. 1, p. 133, fn. 3).
10. Kārmana-śarīra of the Jainas resembles the sūkṣma-śarīra of the Sankhya. Both these, śarīra are apratighāti, nirupabhoga, nitya and prati-purusabhinna.32 The Sānkhyas hold that there are eighteen constituents of sūkşma-sarira, viz., buddhi, ahamkāra, indriyas, tanmätras.The kārmanaśarīra of the Jainas is constituted of jñānāvaraniya, darśanāvaraniya, vedaniya, mohaniya, āyu, nāma, gotra and antarāya karmas. All the eighteen constitutents of the Sānkhya sūksmaśarīra are almost covered by these different types of karma.
11. According to the Jainas, subtle karmic matter imparts colours (leśyā) to souls. This imparting is carried out not through the process of reflection but through the process of interpenetration. These colours are six in number :
1. white (śukla)
2. pink (padma) 3. red (tejas) 4. dove-grey (kāpota) 5. blue (nila) 6. black (krsna).34
"These six types fall into three groups of two, each pair corresponding precisely to one of the three gunas of the classic Sānkhya. In sum, the six Jaina leśyās seem to represent some system of archaic prototype from which the basic Torch 951 37367-fee, 2000 u n
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