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 106

The Sänkhya and Jaina opposition to the Vedas and vedic rituals, their belief in the clearcut dualism of Spirit and Matter, their acceptance of plurality of souls, their denunciation of God as a creator of the world and as a dispensor of the fruits of karmas, their fundamentalist attitude towards non-Violence and their belief in karmic colours unmistakably suggest their common Pre-Aryan or Non-Vedic origin.
References 1. "These ideas (i.e. Sānkhya-Yoga ideas) do not belong to the original stock of the Vedic
Brahmanic tradition. Nor, on the other hand, do we find among the basic teachings of Sānkhya and Yoga any hint of such a pāntheon of divine Olympians, beyond the vicissitudes of earthly bondage, as that of the Vedic gods. The two ideologies are of different origin, Sānkhya and Yoga being related to the mechanical system of the Jainas, which, as we have seen, can be traced back, in a partly historical, partly legendary way, through the long series of the Tīrthankaras, to a remote, aboriginal, non-Vedic, Indian antiquity. "Philosophies of India, Zimmer, the Bollingen Series XXVI (1953), p. 281." If Dr. Zimmer's view is correct, however, the pre-Aryan, Dravidian religion was rigorously moral and systematically Dualistic-years before the birth of Zoroaster. This would seem to suggest that in Zoroastarianism a resurgence of pre-Aryan factors in Iran, following the period of Aryan supremacy, may be represented-something comparable to the Dravidian resurgence in India in the form of Jainism and Buddhism." Zimmer : Philosophies of India, p. 185. Note 6 by
Editor - Campbell. 2. Āvśvakacūrni I. p. 182 & p. 229. 3. Nava Nalanda Mahavihar Research Vol. II. p. 48. 4. #fuctes i acfa6 17. 7. T. 977. 8.8.8.8.1
It is noteworthy that dharma, adharma ākāśa and kāla are lately recognised independent substances and counted under ajīva. But in olden days by ajīva word means pudgala only. "Now Sānkhya - Yoga alone of all Indian philosophies has likewise tried to explain me... and rest as being caused by two substantial principles rajah and tama. For rajah is necessary for motion, and immobility is caused by tamah. Immobility or rest is, however, but one aspect of tamah, another is 'inequity' adharma. The character of tamah consisting in adharma proves the near relation between Sankhya tamah and Jaina adharma and explains at the same why the substratum of immobility has been named by the Jainas by the strange name
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