Essence of Jainism

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

Page 17

[17]
ancient days accepted the logical existence of Puruşa and Prakrti and brought their own co-ordination into being. Again, opposite states like bondage and liberation cannot exist in the Jiva if Ātrā or Puruşa were to be taken only as firm and steady. The Jainas therefore looked upon the Ātmā also as non-eternal from one angle of vision, like the Citta as construed by Buddhism, after separating itself from all other philosophies. Again, Jainas have no opposition against taking Ātmā to be eternal like all others. This is because the wheel of bondage, liberation and rebirth exists only in one Ātmā. Thus, according to Jainism, Ātmā is taken to be eternal though changing. The followers of Sāmkhya looked upon the gross element that is Prakrti to be eternal though permanent and the Puruşa was taken to be eternally permanent. The Jainas however looked upon both the Jada and Jiva as eternal though changing. Here also their theory of non-extremism reveals itself.
The Caitanya of Jiva can possibly be experienced only in the physical body. The Jiva is therefore of body-measure as Atmā. Since the Jiva has got to take to more and more new births, the state of movement to and fro is unavoidable for the Jiva. It therefore became unavoidable to accept two Ajiva substances. Dharmāstikāya helpful in its movement to go and Adharmāstikaya in its movement to be back. In just the same way, if the Jīva has a worldly existence-Samsāra-then bondage must be there. This bondage comprises of the Pudgala, i.e., the gross substance. This led to the acceptance of one more Ajīva substance designated Pudgalāstikāya, Ākāśa is the substance that gives scope to all these, it was necessary to take that also as a gross Ajiva substance. Jainism has thus accepted five Astikāyas as Jīva, dbarma, adharma akäsa, and Pudgala. Further, the concept of the different states of these substances, Jiva etc., is not possible in the absence of the concepi of time. This led to six substances also in place of the Give Astikayas. Since time is not accepied as an independent substance, it is taken to be synonymous with Jiva and Ajiva.
Let us now seek some clarification about seven and nine elements. Io Jainism rativa is pondered over in a twofold manner.