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elements of the vastly influential later theory of the gunas was evolved". 35 The Sānkhyas too seem to believe in the theory of karmic colours which are imparted to puruṣas through the process of reflection. The Sänkhya metaphor of pure crystal assuming red colour by the process of reflection when placed before a red japa flower is really suggestive of this Sānkhya view. "The theory of karmic colours (leśyā) is not peculiar to the Jainas, but seems to have been part of the general pre-Aryan inheritance that was preserved in Magadha."36 This theory of karmic colours represent the naive materialistic psychology.
12. We are struck with wonder to find striking similarity between the Jaina and Yoga philosophies. The Jaina concepts of mithyädarśana, 37 bandhahetus, 38 karmāsrava, 39 saṁvara, 40 samvaropāya, fourfold bhāvanā (maitri etc.),42 fourfold karmas (Subha etc.),43 soparkrama-nirupakrama āyukarma,44 ihalogaparaloganivvedanīya kamma;45, pañcamahāvrata, 46 twofold dhyāna (aikāgryam and cintānirodha),47 fourfold śukladhyāna, 48 jātismarana,49 avadhi, 50 manaḥparyāya, kevalas2 respectively correspond to the Yoga concepts of avidyā,53 klesa54 karmāśaya,55 nirodha,56 nirodhopāya,57 fourfold bhāvanā,58 fourfold karmas (krsna etc.), 59 sopakrama-nirupakrama āyu-karma, 60 dệstādęstajanmavedanaya karmāśaya, pañca mahāvrata, 62 samprajñata-asamprajñātasamādhi,63 fourfold (samprajñāta) samāpattis, 64 pūrvājatijñāna,“ sūksmavyavahita-viprakrtjñāna, paracittajñānaR7 and tārakajñāna68 respectively.
13. The Jainas believe that the ultimate-units of his material world are atoms which are not qualitatively different.69 All the atoms possess the qualities sparsa, rasa gandha and varna. Over and above these qualities they possess the properties, viz. snigdhatā (cohesiveness, principle of attraction) and rūkşatā (aridness, principle of repulsion). And the difference in the degress of their snigdhatā and rūksatā makes possible the composition of atoms into aggregates.70 Now let us examine the Sānkhya position with regard to this point. The ultimate unit of Matter consists of three guņas because all the three guņas are always found together.7' Moreover, the Sānkhyas should maintain that all of them possess all the qualities. viz. rūpa, rasa, gandha and sparsa in potentia; otherwise their theory of satkāryavāda would be contradicted. Thus even according to the Sānkhyas the ultimate units, say, atoms are uniform. Each ultimate unit of the matter consists of sattva, rajas and tamas. Rajas and tamas are functionally identical with snigdhatā and rukșatā respectively.72 And difference in their degree (guņapradhāna-bhāva) causes the formation of different aggregates. The gunapradhānabhāva of sattva, rajas, and tamas does not mean that one substance proportionally becomes more than the other two but it means that though the 98 WATANZ
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