Agam 10 Ang 10 Prashna Vyakaran Sutra Sthanakvasi

SR No.: 002907
Original Sutra Author: N/A
Author: Amarmuni, Varunmuni, Sanjay Surana
Publisher: Padma Prakashan
Publication Year: 2008
Total Pages: 576
Language: Hindi, English
Classification: Book_Devnagari, Book_English, Agam, Canon, Conduct, & agam_prashnavyakaran
File Size: 19 MB

Page 149

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Sankhya School declares that soul (purush) is permanent, all prevalent and non-deor.
It is worth consideration that in case soul is not the doer, how can it be the experiencer of the fruit of activities in the Universe. A person who has not done good or bad Karma, why should he bear the fruit of those Karmas.
Purush is consciousness while prakriti is matter. Bondage, liberation and transmigration occurs only in respect of prakriti. It is falsehood to believe that non-conscious prakriti can go in bondage, liberation and transmigration. It is also against its nature that intellect is produced by prakriti.
Sankhya School believes that sense orgrans are the cause of good and bad Karmas but the tongue, hand, feet, paryu and upasth which are Karmendrya (the organs with which they performs deeds) are matter. They cannot collect merit or demerit. Senses such as sense of touch and the like, the said five Jnanendriya, are also of two types each—the external sense organs on the basis of their shape (Dravya) and inner centre capable of being conscious (bhavendriya). Dravya Indriya is matter. So it cannot be the cause of good and bad deeds. Bhava Indriyas are to a certain extent non-different from the soul. To believe them as cause would mean that the soul is believed to be the cause of merit and demerit.
It is also against available evidence that purush (soul) is absolutely permanent, non-doer, devoid of traits and without any influence (or taint). When soul experiences pleasure and pain, it shall have to be admitted that its state is changing. Otherwise how can it be possible that it is sometimes in a state of happiness and sometimes in pain. In case it is absolutely unchanging, if it is in a state of happiness, it should remains always happy and in case it is unhappy, it should always be so.
It is also untrue to believe that soul does not perform any activity. It is quite evident that it performs the activities of going and coming, seeing and knowing. It experiences pleasure and pain, happiness and sorrow and such experiences are directly visible in it.
To believe that soul is without any attribute can be true only in certain context and not totally. In other words, it is correct that it does not have the attributes of prakriti. But it is not proper to believe that it
श्रु.१, द्वितीय अध्ययन : मृषावाद आश्रय
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Sh.1, Second Chapter : Falsehood Aasrava
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