Indian Philosophy

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

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Jaina View on Soul Compared with Sankhya-Yoga View
constitutes eternality-in-the-midst-of-change in respect of a capacity.14
7. Even if all the souls are possessed of an identical capacity the development undergone by them all is not identical, For that depends on the strength or weakness of the concerned soul's endeavour and that of other occasioning causes.
8. In the whole world there is no place whatsoever where there do not exist souls--either these possessed of a subtle : body or those possessed of a gross one.
The Jaina View on Soul Com pared with the Corres pending Sankhya-Yoga View
A comparison between the above-stated view adopted by the Jaina tradition as to the element soul (called jiva) and the view adopted by the Sankhya-Yoga tradition as to the conscious element (called puruşa or jiva) particulariy attracts attention.
(1) According to the Jaina tradition, all soul ( =jiva) whatsover is of the form of an entity which is by nature conscious, beginningless and end. less. The Sankhya-Yoga tradition views the element soul (=puruşa) in an identical fashion.15
(2) The Jaina tradition attributes a different soul to a different body and maintains that the number of souls is infinite. The same view is upheld by the Sankhya-Yoga tradition. 16
(3) The Jaina tradition, while supposing the element soul to be of the same size as body, considers it to be something capable of expanding and contracting and so quâ substance something eternal-undergoing-change. On the contrary, the Sänkbya-Yoga tradition considers the Purusa element to be something eternal-undergoing-no-change and ubiquitous; that is to say, not attributing expansion and contraction to the Puruşa elementit does not consider it to be something undergoing transformation quâ substance,
14 See Tattvärtha 5.15-16 and the various commentaries thereon.
A similar expansion-cum-contraction of a citta (=internal organ) and its bodysizedness is posited in the Sänkhya tradition. E. g. Ghataprāsādapradipakalpam sankocavikāsi cittam sariraparimānākära matram ity apare-Yogabhāşya 4.1
Aupasam ikakşāyikau bhāvau misras ca jivasya svatattvam audayikapārināmikau ca. Tattvārthasutra 2,1
Mohakşayāj jñānadarsanāvaranăntarāyakṣayāc ca kevalam, Bandhahetvabhāvanirjaräbhyām. Kệtsnakarmakşayo mokṣaḥ, Tattvārthasūtra 10.1-3 15 Sankhyakārikā 10-1, 17 16 ibid. 18