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INTRODUOTION.
LXXI
Rāmānuja, however, the souls as individuals possess reality. - Unlike in the Nyāya system the soul in Jainism is not physically all-pervasive but of the same size as that of the body which it comes to occupy. Jainism does not accept any idea like the individual souls being drawn back into some Higher soul, Brahman or Is'vara, periodically.
COMPARATIVE AND CRITICAL REMARKS ON THE NATURE OF MATTER.—Matter according to Jainism is an objective antethesis of spirit; it is inanimate and perceptible as against spirit which cannot be perceived by senses. That matter is concrete, gross and perceptual is a thorough realistic position, and can be very happily contrasted with modern ideal conceptions that matter is merely the way, in which a fundamentally mental universe appears to our finite intelligences. Both spirit and matter are reals; or to put in other words both the experiencing subject and the experienced object are real and genuine. The soul in samsāra is already associated with matter called karman since beginningless time. This association reminds us of the formal connection between Purusa and Prakrti of the Sāmkhya. Matter in Jainism is gross, common-place and realistic; while Sāmkhya Prakrti, though it evolves much that is gross as well as subtle, stands for what is ordinarily termed as undeveloped primordial matter, and it is an idealistic concept. Prakrti is a bed of evolution, while Jaina matter is a common-place stuff amenable to multifarious modifications. Each soul is responsible for its karmic 'encrustation. It is said that the Maulika Sāmkhyas accepted as many Prakrtis as there are Purusas; this early Sāmkhya position makes that system much more realistic and would bring it nearer the Jaina ideas. The Jaina term for matter is pudgala, which in Buddhism means the individual, character, being and Atman. From the shifting of its meaning the word appears to be a later import in Buddhism along with Jaina terms.like asrava. Some Buddhist heretics known as Vātsīputrīyas too, as Sāntaraksita says, take pudgala equal to Ātman. That body, mind and speech are all material, corresponds to the Sāmkhya view according to which they are all evolved from Prakrti. The four kinds of Ahamkāras :6 Vaikārika, Taijasa, Bhūtādi and Karmātman remind us of the four bodies in Jainism : Ahāraka, Vaikrıyıka, Taijasika and Kārmaya; the two lists are in such a close agreement that it
1, The Jaina commentators give its etymology thus: pürana-galanāntartha-sampriatrāt
pudgalāh etc. Rägavārtılam, p. 190). The Buddhist etymology runs thus: pinti
Quiccatz, tasmom galantito puggalo (PTS. Pali English Dict, under Puggala ). The defini. $tion püranād galanād ete pudgalāh par mānaral as given in Visnupurāna agrees almost
with the Jaina idea Nyāyalos'a, p. 502). 2 Mrs. C. A. F. Rhys Davids says, "we do not know when this oddly ugly word pidgala,
piggala came to be substituted for the older purse or pulisa, or purusa"-etc. See
Festschrift Morriz internitz, Leipzig 1933, p. 168. 3 The Pali pūrājila is also traced back to pāramıcıya 'which was probably a technical
term with the Jaipas and perhaps other Schools before it was adopted by Buddhists and
applied to their own regulations'--E. J. Thomas: l'estchn at MI. W internitz, p. 163. 4 Sce Tallvasamg ah%, verses 336-349, Intro. p. cix. 5 Samluhyalurka 25 etc.; Sámkliyapraracanasutra (Allababad 1915) p. 250 etc.; Max
Müller: Sic systems etc. p. 320.
