Jain Journal 1980 10

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

Page 40

JAIN JOURNAL
principle, when it undergoes modification into the form of karma by its association with the soul. The Jainas have admitted the union of the worldly soul and the non-living objects, such as, body, etc., like the union of milk and water. In the same manner the Samkhya accepts the union of Pnrusa (Self) and the non-living objects, such as, body, senses, intellect, etc., like the union of milk and water. 24
Bhävakarma of Jaina Philosophy compares well with bhāva (disposition) 25 of the Samkhya and yrtti26 of the Yoga, dravyakarma or kārmanasarira with lingasarira of the Samkhya. Both the Jaina and Samkhya systems of thought do not admit any such cause as God in karmaphala (fruition of action) and karmanispatti (performance of action). According to Jaina Philosophy, Soul is not really the forms—man, animal, god, infernal being, etc., but the soul-supported karmic body, having gone to different places of birth, builds up the forms of beings, such as, man, god, infernal being, etc. In the Samkhya view also lingabrira, being soul-supported (purusādhisţthita), makes bhuta sarga (material evolution or creation), such as, man, god, lower animals, etc. 27
[To be Continued
24 asti purusah/samghataparartharvat, yatah samghatasca pararthah tasmat hetoh/
iha loke ye samghataste pararthadrstah paryankarathasaranadayahlevam, gatranam mahadadinam samghatah samudaya parartha' eva/Matharavrtti, 17, p. 29. 25 Samkhyakarika, 40. 26 rupadisu (sabdadisu) pancanamalocanamatramisyate vrttih/vacanadanavihara
notsarganandasca pancanam[/28 ; svalaksanyam vrttistrayasya saisa bhavatyasamanya samanyakaranavrttih pranadya vayavah pancal/29 ; yugapaccatustayasya tu yrttih kramasca tasya nirdista/drste tatha' apyadrste trayasya tat purvika
vrttih,//30—Samkhyakarika. 27 Matharakarika, 40, 44, 53.