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provides to Jiba and ajiva. The etymology of akata itself indicates that it allows space to other substance to enter into or penetrate itself.115 This eatering or peneteration is expressed by the word avagaha.116 Different places occupy different locations of akasa. Its manifoldness connotes, as in the case of matter itself, its possession of parts. 117
Conclusion
This brief account of the Jaina philosophy as found in Buddhist literature shows us that :
(i) the six draʊyas and the seven Tattvas of Jainism were known to early Pali literature and further refuted in Sanskrit Buddhist philosophical literature.
(ii) Among the sixty two contemporary Philosophies depicted in the Brahmajalasutta and some other places in the Pali Canon. The Jaina view is described as both Ucchedavāda and sassatavada.
(iii) According to the Jaina philosophy, the soul is formless and consists of consciousness.
(iv) Mundane soul attracts karmas and then both stand towards each other in a relationship of phenomenal conjunction. This relation is beginningless and continues till one attains salvation.
(v) Kayadanda is more heinous than Manodanda, if a wrong deed is committed intentionally. That means intention is the main source of evil or virtuous acts. Soul will have to enjoy the fruits of karmas done. All is, therefore, a result of previous karmas.
(vi) The destruction of karms depends on triyoga and severe penance with right understanding.
(vii) Universe is not a creation of any god, but it is a combination of atoms.
(viii) Word is atomic in charcater, and
(ix) Akasa (space) is eternal and consists of parts.
These data also indicate that, inspite of minor errors, the knowledge of Jaina Philosophy which Buddhist scholars possessed was of a very high order.
