Philosophy In Jain Agams: Creation by Pradhāna

According to Sānkhya philosophy, there are two prime elements in this universe - living and non living.^[1] Both are beginingless and independent. There is mutually complete absence ātyantā bhāva between them. The Sānkhya philosophy believes in satkāryavāda, i.e. mpre-existence of effect in the cause.^[2] The universe is extended from pradhāna. In the chapter on creation in the Sūtrakṛtāṅga, there is a mention of creation by pradhāna.^[3]

One term for pradhāna is Prakṛti i.e. nature. It comprises three qualities-Sattva, Rajas & Tamas.^[4] According to the Sānkhya philosophy, puruṣa is non-transformative and an inactive agent.^[5] He has no role in the creation of the universe. Universe is created by pradhāna or nature.

Prakṛti is the fundamental factor. Intellect (buddhi) is the first evolute of Prakṛti and is called mahat or the great one. It causes the evolution of ego-sense or self-consciousness. Evolution from self-consciousness is affected by the dominance of guṇas. Thus the dominance of sattva causes evolution of the five organs of perception, five organs of action and the mind. Dominance of tamas triggers evolution of the five subtle elements- sound, touch, sight, taste and smell from self-consciousness. These five subtle elements themselves evolve and cause the creation of the five gross elements - space, air, fire, water and earth.^[6] Colour produces fire, taste produces water, smell produces earth, sound produces space and touch produces the air element.^[7] According to the Sānkhya, this is the sequence of the creation of the universe.

Primordial element (Prakṛti) is not produced by any of these twenty four elements. It is eternal. Primordial is root evolent only. Mahat, ahankara and five tanmatras- these seven are both evolent and evolute products. Other products are generated from these so they are evolent and they are produced by some other elements, thus they are evolute products also. The remaining sixteen elements are only evolutes. Soul (puruṣa) is beyond both these categories of elements because it is neither produced by any element nor does it produce any element.^[8] Thus, primordial and soul are both eternal substances.^[9] The remaining twenty three elements out of twenty five are products of the primordial element. Puruṣa is pure consciousness: absolute, eternal and subject to no change. It is neither a product of evolution, nor the cause of any evolute. According to the Sānkhya, this is the sequence of the creation of the universe and the universe is created by pradhāna or nature.

Sānkhya philosophy has put all the burden of creation on the primordial element even after accepting existence of both conscious and non-conscious elements. To show its beauty to soul i.e. puruṣa, primordial element creates this universe. As a dancer, shows her dance to the audience present in the dance hall, goes off stage after finishing the show, the primordial element also shows her beauty to the puruṣa and then turns away from him.^[10] Puruṣa is always detached. The worldly existence, bondage and salvation - all occurs in primordial elements.^[11] According to Sānkhya, there is no interference of the puruṣa in creating the universe.

Acharya Mahapragya has discussed in detail his opinions about other philosophies wherever they have been mentioned in different āgamas. We have used those details in this chapter in certain places where it was available verbatim and elsewhere we have taken the essence of his writings. We have also included references of the ancient scriptures for anyone interested.

Reconciliation with other Theories through Naya

As many types of expressions are there, so are the relative statements and as many relative statements are there, so many are the philosophies-

jāvaiyā vayaṇavahā, tāvaiyā ceva honti ṇayavāyā jāvaiyā nayavayā, tāvaiyā ceva parasamayāā.^[12]

This statement of Acharya Siddhasena highlights the diversities in philosophical ideologies. Ideological difference is a natural distinction of the human mind. At the time of Lord Mahavira, many theories were

in vogue. This idea is formed by the study of contemporary Jain literature and other literature. In the present chapter, we have presented a brief discussion on various philosophical theories, available in the Jain literature. Jain philosophy is dualist in context of the universe. It accepts an independent existence of both conscious and non-conscious elements. The origination of the universe through the mutual interaction between conscious and the non-conscious is acceptable to it. Explanation of worldly differences has not been done on the basis of time, nature, destiny alone. All the factors have their desired role, according to the Jain point of view. Any of them cannot be singly dominant or subsidiary.

Many theories have been presented in Sūtrakṛtāṅga all of them have not been considered appropriate. However, it has not been clearly mentioned as to what is the Jain opinion in this regard, but by presenting the above-mentioned opinions/theories in the preface, Jain opinion is automatically established.