Jain Journal 1974 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 15

APRIL, 1974
Another point, selected by the Vedantins for animadversion is the position, that the soul and body agree in dimensions. In a different stage of growth of body or of transmigration of soul, they would not be conformable passing from the human condition to that of an ant or of an elephant the soul would be too big or too little for the new body animated by it. If it be augmented or diminissed by accession or secessation of parts to suit either the change of person or corporeal growth between infancy and puberty, then it is variable, and of course is not perpetual. If its dimentions be such as it ultimately retains, when released from body then it has been uniformly such in its original and intermediate associations with corporeal frames. If it, yet be of finite magnitude, it is not ubiquitary and eternal.
The doctrine of atoms, which the Jainas have in common with the Bauddhas and the Vaisesikas (followers of Kanada) is controverted by the Vedantins.8 The train of reasoning is to the following effect :
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"Inherent qualities of the cause, the Vaisesiks and the rest argue, give origin to the like qualities in the effect as white yarn makes white cloth were a thinking being the world's cause, it would be ended with thought? The answer is that according to Kanada himself, substances great and long result from atoms minute and short like qualities then are not always found in the causes and in the effect.
"The whole world, with its mountains, seas, etc., consists of substances composed of parts disposed to union as cloth is wove of a multitude of threads. The utmost sub-division of compound substances pursued to the last degree, arrives at the atom, which is eternal, being simple and such atoms, which are elements, earth, water, fire and air became the world's cause. According to Kanada: for there can be no effect without a cause. When they are actually and universally separated, dissolution of the world has taken place. At its renovation, atoms concur by an unseen virtue which occasions actions and they form double atoms and so on, to constitute air; then fire, next water; and afterwords earth; subsequently body with its organs; and ultimately this whole world. The concurrence of atoms arises from action (whether of one or both) which must have a cause that cause, alleged to be an unseen virtue, cannot be insensible, for an insensible cause cannot incite action: nor can it be design, for a being capable of design is not yet existent, coming later in the progress of creation. Neither way, then, no action can be ; consequently no union
7 Sankara on Br. Sutra, 2.2.6 (s.34-36).
8 Ibid., 2.2. 2 & 3 (s.11-17).