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Conclusion In the introductory part, it is already noted that 'the theory of evolution and regression' is an important theory propounded in the era of modern sciences. It is not expected from the ancient texts to express modern theories in the same terms, concepts and vocabulary. A solemn duty of an Indologist is to gather the favorable and unfavorable indications with reference to a particular theory.
The prima-facie suggestions got from the Jaina texts are not favorable to the theory of evolution. But when we compare Darwinian and post-Darwinian expressions of the theory in the Jaina thought-currents, we know that Jaina theories can be tolerabaly interpreted in modern terms. On the other hand, selected modern terms can be explained in Jaina terminology. At the end, we can say that there is a broad scope for the Darwinian theory of evolution in the framework of Jainaism.
The favorable points can be summarized likewise
(i) From the viewpoint of continuous existence, the universe is beginning-less and endless. It provides a large scope for change, progression and regression.
(ii) The concept of 'dravya' itself includes origin, permanence and destruction. Origin and destruction take place only in the modes. It means that without affecting 'jivatva' of a soul and
paramāņutva' of a body, there is a reasonable scope for the changes in the external forms of various bio-species.
(iii) The concept of subtle nigodi-jīvas (microbes) provides strong basis for the theory of evolution.
(iv) The description of sthāvara-trasa and the serial order of ekendriya to pañcendriya - these two points are quite eloquent of having grains of evolution.
(v) Darwin and the Jaina texts, both of them place human beings on the top of the creation.
(vi) Conservative Jainas will never agree to recon 'manusya' as a developed 'tiryanca' but a rational academician has no difficulty in accepting this Darwinian theory by a little moderation in the concept of 4 gatis'.
(vii) If there is a scope for little alteration in the number of 84 lakh-yonis, then there is no difficulty in accepting the emergence and extinction of new bio-species.
(viii) The long spans of bhavasthitis and kāyasthitis provide a necessary scope for the slow changes through adaption in the species and sub-species.
We can conclude that evolution is pondered over in Jainaism in two directions.
(i) The ethico-religio-spiritual direction describes the journey of a soul with the help of theory of Karman and rebirth.
(ii) The empirical direction suggests that in the struggle for existence, certain bio-forms are created by adaption and certain bio-forms extinguish because of low will power. It all happens due to the earnest instinct 'to live'.
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