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Introduction
theory than to the Sāmkhya system, while Buddhism with its doctrine of Universal void inclines naturally to the inonism of Sarikarācārya. In the idea of Thiṁsā (non-killing, non-injury), Loo, both the religious systems do not appear to be in perfect accord. The Buddhist idea of Ahimsā is rather positive and huinble as consisting in showing mercy (Metta) to all living creatures of the world. The Jainas on the other hand, have carried the idea of Ahimsā to probably an excessive limit, for instance, in the utter abstention from hurting a living molecule and in the refusal to take as food even a dcad creature's body. A further point of difference between the two religions is the fact that Jainisin lays special stress on the rigour of asceticism which, Buddhism, however, has sternly avoided as an extreme (Anta).
Like all religions, Jainism has three main sides, philosophical, ethical and ritualistic. In philosophy, it is partially aiheistic (deistic ?) denying the existence of a supreme Being as crcator but essentially pluralistic as mentioned before. The Jainas hold the theory that thc world exists from cternity. It consists of Loka and Aloka.2 There are two ultimate substances (Dravyas)3 in this world,- Jiva (Alive) and Ajiva (Not Alive). An inhabitant even of the highest heaven cannot obtain Moksa (liberation) in the ordinary course. For becoming a Jina or Arhat, hc nceds to be born as a man. The Ajīva Draryas are of five kinds: Pudgala (matter or the physical basis of the world), Dharma (the principle of motion), Adharma (the fulcrum of rest), Akāśa (space), Kāla (Time).4 With Jiva, these make up the six first categories of Jaina Philosophy. 1. Colebrooke's hypothesis of the identity of Jainism and Samkhya has
been ably refuted by Dr. S. Radhakrishnan in his Indian Philosophy Vol. 1, pp. 202-293 (London: George Allen & Unwin Ltd.).. "Lokākāśa is that in which Dharma, Adharma, kala, Pudgala and Jira exist. That which is beyond is called Alokākāša-Dravya Simgraha, p. :8 (Sacred Books of the Jainas). Substance may be defined as that which persists in and through its own qualities and changes having the characteristics of creation, des
truction and permanence (cf. द्रव्याथिकनय and पर्यायाथिकनय). 4. Soulfur (V.1.) 37517919 feAffityanat: (V.1.) 9197 (V.3.) i
Tattvärthādhigama Sūtra, Cf. 3711at got 1317 WEFAT ETA 2017 कालो पुग्गलमुत्तो रुवादिगुणो अमुत्तिसेसादु ।।
Drarya Saṁgraha 15 (S.B.J.).
