________________
THE
SANATANA JAINA.
I do not expect you to execute this improvement or to surrender that prejudice in my time, but at any rate it shall not be my fault it the improvement remains unknown or rejected. There shall be one man at least, who has surenlereil the prejudice, and who does not hide that fact"
Mr. John Morley'.
VOL. III. BOMBAY, AUG.-SEP.-OCT. 1907. No. I-II-III.
THE JAIN VIEW OF THE ELEMENTS OF THE UNIVERSE.
(JHUMANIAL, V. A. L. L. B.)
Jain Philosophy recognises six cle inner or philosophical view. I'rom one ments called Dravyas as the compo- standpoint a thing is explained as nent factors of the Universe. They it is ordinarily understood while from are eternal and independent of each the other it is explained as it really other. All that exists in the Universe is. Thus the error of confounding is one or other of these or a combi- the two together must be most carcnation of thein. They are Jiva or fully avoided. For the sake of consoul, Pudgal or matter Dharma or that venience we may have to use the which helps the first two iu moving, words Vyavahar and Nischaya resAdharma or that which helps them pectively to express the two ideas. in ceasing to move, Kal or time and to come to the subject now. Jiva Akash or space. Before proceeding to has nine distinguishing characterisinterpret or illustrate them it is ex tics. First it lives. From the comtremely necessary to point out that mon-sense point of view this quality Jain Philosophy takes a two-fold view is exhibited in its five genses, three of everything, one a superficial or forces of thought, word and act), common sense view and the utler au and breathing and ago. These len
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
