Jain Journal 1980 10

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

Page 39

OCTOBER, 1980
Jaina view kārmaṇaśartra (karmic body) and dispositions (bhavas) like rāga (attachment), dveşa (aversion), etc., remain with the soul from a beginningless time; without the one there is no existence of the other. Like this, in the Samkhya view lingasarira (subtle body) also does not exist without dispositions and vice versa.17 According to the Jaina view kārmaṇaśarira is non-resisting (aghāda) or unimpeded; the Samkhya also maintains that lingasarira is endowed with unimpeded motion; it is to face any resistance.18 In the Jaina view there is no capacity of enjoyment in kārmaṇasarira but the gross body enjoys by the senses. Similarly, in the Samkhya view also lingasarira is devoid of the capacity of enjoyment.19
Although according to the Samkhya view, the dispositions like rāga (attachment), etc., are the modifications of prakrti (Primordial Matter) lingasarira also is the modification of prakrti, and the other material objects are as such, even then the Samkhya does not deny the categorical divisions existing in all these modifications. It accepts three kinds of sarga (creation), viz. pratyaya sarga (evolution of creation of intellect), tanmätric sarga (infra-atomic creation) and bhautika sarga (material evolution or creation).20 The dispositions, such as, räga (attachment), dveşa (aversion), etc., are included in pratyaya sarga21 and the subtle body is in tanmātric sarga (infra-atomic creation or evolution of rudimentary elements). 22 Similarly, in the Jaina view the dispositions like rāga (attachment), etc., are produced from matter; and so also is the case with the karmic body. But the basic difference between these two views is that the material cause of dispositions is the soul and the efficient cause of them is matter, while the material cause of the karmic body is matter and the efficient cause is the soul. In the Samkhya view, Prakrti, even being non-sentient, behaves like the sentient principle due to its association with Purusa (Self). 23 Similarly, in the Jaina view pudgaladravya (material substances), even being non-living, behaves like the living
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17 citram yathasrayamrte sthanvadibhyo yatha vina chaya tadvadvina avisesaih na tisthati nirasrayam lingam || Samkhyakarika, 41.
purvotpannamasaktam nityam mahadadisuksmaparyantam/samsarati nirupabhogam bhavairadhivasitam lingam || Samkhyakarika, 40.
19 Ibid.
20 Tattvakaumudi, 52,53.
21 esa pratyayasargo viparyayasaktitustisiddhyakhyah/gunavaisamyavimarddiatasya bhedastu pancasat || Samkhyakarika, 46.
22 na vina bhavairlingam, na vina lingena bhavanirvrttih/lingakhyo bhavakhyastasmad dvividhah pravartate sargah || Samkhyakarika, 52.
na vina iti/"lingam" iti tanmatrasargamupalaksayati, "bhavaih", iti ca pratyayasargam | Ibid (comm.)
23 Matharavrtti, pp. 9, 14, 33.
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