Essence of Jainism

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

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Essence of Jainism
powers. The natural and original powers of the life-force are such as to make it free from the influence of the gross elements some time or other when the correct direction is obtained. The sphere of mutual influence of life and lifelessness constitutes Loka apd freedom from that influence is Lokanta. The conception of the sphere of Loka as found in the Jain tradition is very much similar to the conceptions found in Sāmkhya-Yoga, Purāna and the Buddhist traditions.
Like the Nyāya-Vaiseşika, the Jain tradition accepts the atomic theory; it does not accept the concept of PrakȚti like SāṁkhyaYoga. Still, the nature of the atom as approved in the Jaina tradition is very much similar to the nature of Praksti as approved by the Sāmkhya tradition; not so with the nature of the atom as accepted by the Nyāya-Vaisesika tradition. This is because the atom as approved by the Jaina tradition is the resultant like the Praksti of the Sārkhya, and not unchangeable with the NyāyaVaiseşika. That is the reason why just as the same Prakrti becomes the upadana-material cause of the material creations like the earth, water, light, wind etc., in a similar manner, just the same atoms result in the different forms like earth, water, light etc. The Jaina tradition does not believe, like the Nyāya-Vaiseșika that the material atoms of earth, water etc., are basically of different genre. One more difference should also be noted. It is that the atom accepted by the Jajpas is so very much more subile ihan the one acceptable to the Vaiseșika that in the end, it becomes Avyakta-unmanifest like the Prakrti of Samkhya. The Jaina theory of endlessness of atoms is not much dissimilar from the theory of multiplicity of Prakrti that is in line with the plurality of Purusas as approved by the ancient Samkhya theory. 1 Jaina view and isvara
The Jaina tradition, like the Samkhya-Yoga, Mimāmsā etc., looks upon the Loka as beginningless and endless in its fluid form, It does not accept its creation and destruction as the Paurāņika and Vaiseșika views do. There is therefore no place whatsoever for Isvara as the creator and destroyer in the Jaina tradition. The Jain 1. Vide 'Saddarśanasa muccaya' Gunaratra tiki, p. 99