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138 Jaina Perspective in Philosophy and Religion
the realism of the Vedas, the idealism of the Upanisads, the worship-cult of the Purapas, the colourfulness of the Epics, the logical analysis of the Naiyayikas, the atomism of the Vaiseṣikas, the metaphysical dualism of the Samkhyas, the mysticism of the Yogins, and most surprisingly even the monistic trends of the Advaita Vedanta, reflected specifically in Kunda-kunda and Yogindu.1 Siddhasena affirms that all heretic views combined constitute the sayings of Lord Jina. This is the non-absolutistic attitude of Anekantavada, which is an extension of Ahinsa in the intellectual field. Absolutism or imperialism in thought, word and deed is unknown to the Jainas, who are opposed to all kinds of force and fanaticism. Jainism has tried to develop a neither-nor attitude by avoiding
extremes.
(4) Soul and Karma: The Basis of Freedom and Bondage
The Jainas believe the Doctrine of Soul as the Possessor of Material Karma2 and the Doctrine of Extended Consciousness.3 The Jainas subscribe to the Doctrine of Constitutional Freedom of the Soul and its Potential Four-fold infinities, meaning thereby that the Soul is intrinsically pure and innately perfect. But Soul and Karma stand to each other in the relation of beginningless conjunction. Karma is an aggregate of very fine imperceptible material particles, which are the crystallised effect of the past activitics or energies. The link between matter and spirit is found in the Doctrine of the Subtle Body (Karma-Sarira or Linga-Sarira), a resultant of the unseen potency of Passions and Vibrations. "The soul by its commerce with the outer world becomes literally penctrated with the particles of subtle-matter."5 Moreover, the
1. Reference may be made to author's article on 'Advaita Trends in Jainism'.
2. Mehta, M. L.: Outlines of Jaina Philosophy, p. 61. 3. Tattvartha-Sutra, V. 16; Syādvāda-Mañjarī, V. 8. 4. Nahar & Ghosh: An Epitome of Jainism, p. 285. 5. Radhakrishnan, S.: Indian Philosophy, Vol. I, p. 319.
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