Philosophy In Jain Agams: Relation of Soul and Karma

The contention which has always bothered both the Indian and western philosophers is that - what is the relation between the conscious substance and non conscious matter. All have tried to solve this conundrum. Two streams of thought emerged regarding the system of the universe - dualism and monism. Monists explained the universe on the basis of one substance.^[1] Dualists hold two basic constituents of the universe.^[2] Among monists bhūtadvaitavāda and chaitanyādvāitavāda are prominent ones. As a result of these two streams of thoughts, we get four concepts in this relation

1. Soul exists, non - living has no existence. This is Brahmavāda.
2. Matter exists, there is no independent existence of soul apart from matter. This is Bhūtavāda.
3. Matter and soul both have independent existence and there is no inter relation between them. This is the concept of Sānkhya philosophy and is a type of dualism only.
4. Matter and soul both have independent existence and there is an inter-relation between them. This is dualism, the concept of Jain Philosophy.

Brahmavāda

The first concept is related to the Advaita Vedānta (Monist). The monist had no problems in finding a cause for the relation of two different entities, because according to them universe is constituted of only one thing. Although, they had to face the problem of how a non-living entity can emerge out of Brahma (conscious), or how the conscious being can emerge out of non living entities, they had no problem of finding a relation between two opposite substances. As far as the Vedānta is considered, it believed that the diversity is not due to relation, but caused by Māyā (illusion). This means that they do not take the diversity as realistic, but as an empirical (illusionary appearance) experience.

Bhūtavāda

The second concept is the belief of Cārvāka. According to this philosophy, conscious substance is produced out of non conscious elements. There is no independent existence of conscious matter apart from the elements. So, even they did not have to face the problem of the setting relation between two opposite substances. According to them, a particular combination of non living elements produces the conscious substance.

Dvaitavāda

Monists and materialists had no problems of establishing a relation between two opposite entities, but the dualists had to face this problem. Dualists are divided into three prasthānas (streams)-

1. Sānkhya
2. Nyāya-Vaiśeṣika
3. Jain

Concept of Sānkhya

Sānkhya philosophy believes in two entities- prakṛti (non-conscious) and puruṣa (conscious).^[3] These two are mutually contradictory. The former is unconscious matter whilst the latter is conscious. According to Sānkhya, puruṣa is non transformative. There is no possibility of any kind of change or transformation in puruṣa.^[4] Transformation is the characteristic of prakṛti. It continually undergoes transformation. There is no relation between prakṛti and puruṣa. According to Sānkhya philosophy, bondage and liberation do not occur in puruṣa, but occur in Prakṛti.^[5] Thus, without any relation between the two, they have described the system of the universe.

Concept of Nyāya

Nyāya-Vaiśeṣika and Jain philosophy have accepted mutual relationship between soul and matter, but approach it differently to solve this relationship. Nyāya-Vaiśeṣika philosophy has accepted relation between the soul and the atom or matter. According to them, the relation between the two opposite factors does not take place automatically, but it is God who builds this relation between the two. Hence, they believe that God is the instrumental cause of the universe. They tend to accept a special power as God which creates relation between the two opposite substances.

Jain Belief

Jainism believes in dualism. According to them, soul and matter both have an independent existence.^[6] Soul is conscious and matter is non-conscious. Conscious substance can never become non-conscious and vice-versa. Even after having an eternal and independent existence, there can be a mutual relation between the two. This is the belief of Jain philosophy. There has been significant explanation about the mutual relationship of conscious and non conscious element in Bhagavatī. Such discussion is not found in any post canonical literature, but even it is not found in the āgamas other than Bhagavatī.

Gautam asked a question that - 'Oh Lord! Do the souls and the material bodies exist, bound with each other, in contact with each other, pervading each other, stuck with each other through mutual identification? The Lord replied in affirmation.^[7]