Collected Research Papers in Prakrit and Jainology Vol 02

SR No.: 007665
Original Sutra Author: N/A
Author: Nalini Joshi
Publisher: University of Pune
Publication Year: 2013
Total Pages: 170
Language: English
Classification: Book_English
File Size: 2 MB

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betterment. Jainas consider that though dravya-mana is not present in the lower species, still
bhāva-mana is always there.
Thus there is a scope for betterment in each bio-specie.
(vii)
D. While criticizing the orthodox thoughts of the church, Darwin makes it clear that, the ability to survive' is limited to the physical existence of the species. We should not mix it up with the moral progress. Biological facts and moral tenets are totally different. Though Darwin had marked out this difference, still personally he held the view that the theory of evolution is not contradictory to the moral elevation.
J. In Jainaism there are two levels of evolution - (i) The doctrine of Karman and the theory of Gunasthānas take care of the moral and spiritual progress, (ii) While concept of nigodas and the classification of bio-species on the basis of sense-organs (and mind) suggest the biological evolution. The biological facts should be considered from the level of vyavahāranaya and the ethico-spiritual theories from the level of niscayanaya. Both of them are real. In ideal conditions, they go hand in hand, but discrepancies are found in our day to day life.
(viii)
D. The consciousness and mind are the developed forms of matter according to Darwin.
J. Jaina thinkers say that the dravyamana is paudgalika-- but bhāvamana is a mode of consciousness. Jainas would never agree that consciousness is a developed form of matter. The
tajjīva-taccharīra-vāda of Sūtrakrtānga“ represents the Darwinian view and it is negated with full enthusiasm. Consciousness and matter are totally distinct but are in contact with each other from the time immemorial
(ix)
D. The changes, modifications and activities in the universe are just natural. There is no place for any divine interference or intervention in the course of nature. Darwin's theory is based on experiment and there is no scope for god.
J. Same position of god is there in Jainaism, but they have applied the theory of karman and puruṣārtha to every bio-entity. When we apply karma and gunasthāna theory to every bio-specie, certainly several doubts and difficulties occur. In the present context, it is better to omit the debate.
D. The universe undergoes constant changes and modifications. Darwin highlights that nothing is permanent and static. These modifications happen through the process of adaption.
J. The popular Indian concept of 'kūtastha nitya' is not accepted by Jainas. The 'sat' or reality itself is consisted of 'utpāda vyaya-dhrauvya'. In one way it differs from Darwinian view but it is important that the concept of constant change is incorporated in the very definition of Draya.
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