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Non-dualism and Dualism
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If you see Patanjali's Yoga-sastra you will find many words there which are similar to those found in Shramana literature. They cannot be found in Vedic scriptures. Kevali, Gyanavarniya, Karma, Samyag-gyan, Samyag-darshan, Charamadeha, Sopakrama, Nirupakrama, Savitark, Savichar, Nirvichar, etc. (omniscient, knowledge obscuring karma, right knowledge, right belief, the last embodiement of the soul, life span vulnerable to external effect, meditation based on verbal knowledge, meditation based on reflections, meditation free from reflections) are words found in great number in Shramana literature. Sankhya and yoga are one stream of thought. The former is the philosophical aspect and the latter is the applied philosophical aspect. They both were not recognized in the Vedic tradition and therefore their harmony with the Shramana tradition was natural. The Shramana philosophy has laid great emphasis on the Arhat. Jaina philosophy is the principal school of this trend. Sankhya, Aajivika and Buddhist philosophy belong to Shramana tradition. In their exposition of truth, the long years of Shramànic influence is embedded. Jaina philosophy established dualism and Sankhya too is dualistic. It established two realities : Prakriti and Purush. Jain philosophy established two realities : the sentient and the non-sentient. It is said that in this one can discern the influence of Sankhya philosophy over Jain philosophy. This belief is born out of inadequate knowledge of Jain texts. Scholars were familiar with the important text,
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