Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 244

A SOURCE-BOOK IN JAINA PHILOSOPHY
223
of Moksa from the empirical point of view. According to them, one who wants to realise the highest end must aim at the removal of the misery and the unholesome and unrighteous states of existence. There is no evidence to show that in the highest state of Mokşa, there is the presence of either the consciousness of bliss. In the highest state of Mokşa the self subsists in itself without any attributes of knowledge (jñāna), and bliss (ānanda).
SANKHYA AND YOGA DARŠANAS Sankhya and Yoga darśanas are compelmentary to each other. The Sānkhya presents the metaphysical aspect of reality, while Yoga is practical, in the sense, it presents the pathway to the realisation of the highest end. The Sānkhya gives the metaphysical foundations to Yoga and Yoga presents the practical pathway to the realisation of the highest end of perfection (Kaivalya).
Sānkhya presents the dualistic principles of Puruşa (self) and Praksti (matter). Puruşa and Prakrti are the ultimate realities. Prakrti is the primordial matter and it is the expression of the equilibrated state of the guņas - sattva, rajas and tamas. The presence of the puruşa disturbs the equilibrium in the gun.is and the activity of the Prakrti. The activity of the Prāk rti through the disturbance of the guna due to the presence of the Puruşa gives rise to the evolution of the universe. The modes, both physical and mental in the world are the expression of Prakrti. Prakrti evolves but it is not the product of any other higher principle. The things of the world are the products of Prakrti. But Puruşa does not produce anything nor it is produced by anything else. Puruşa is uncaused, eternal and is a spiritual substance. Consciousness is the essence of Puruşa. In this sense, we can say Puruşa is consciousness. The Bandha (bondage) and Moksa (the self realisation) are due to the states of Prakrti. Puruşa in its real nature is unaffected by the evolutes of the Prak rti.1 But through neiscience (avidyā) Puruşa falsely identifies itself with the evolutes of Praksti. Just as the image of a bird flying in the air is reflected in the waters of the pond below, so also the states of Bandha and Mokşa are reflected in the Purüşa.
1 Sähkhyakārikā 62.