Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 209

MOKSHA MARG PRAKASHAK
Examining the Elements Propounded in Other Sects
Many schools of thoughts have emerged on the basis of misconjectures under the power of erudition. The main elements of philosophy discussed therein are being examined here:
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The Sankhya - Faith
In Sankhya faith, 25 Tattavas (elements) are stated*, amongst which the basic ones are three Satva (virtue), Rajah (passions) and Tamah (ignorance). The Satva quality causes happiness, the Rajah quality produces wavering state in mind and the Tamah quality generates ignorance. The collective name of conditions produced by these qualities is called Prakruti and it gives birth to Buddhi (intellect) which is termed Mah-tattva. The Mah-tattva produces ego which further generates sixteen Matras (divisions). Of these, five are Jnan-Indriyasi.e., senses instrumental in knowing activity, namely Sparshan (touch-sense), Rasna (tongue-sense), Ghraan (nose-sense), Chakshu (Eye-sense) and Shrotra (ear-sense) and the one is Mana (mind). And five are Karma-Indriyas (senses or limbs of action) Vachan (voice), Charan (foot), Hasta (hand) Linga (sex-organ), Guda (anus). And five are the Tanmatras (i) Roop (colour), Ras (taste), Gandha (smell), Sparsha (touch) and Shabda (words or sound). Further they describe that fire from Roop, water from Ras, earth from Gandha, air from Sparsha and space or sky from Shabda are created. Thus, the aforesaid 24 Tattvas are of Prakruti form and different from these is one Purusha who is Nirguna (undivided one absolute soul), Karta (doer) and Bhokta (enjoyer).
Thus, they describe the twenty-five Tattvas, which are imaginary because how would the Rajas etc. qualities be evolved without some shelter? The shelter of these could only be the Chetan-Dravya (soul-substance). And Buddhi (intellect) is said to be generated from these qualities, but intellect is nothing but knowledge and it is found only in the substance possessing knowledge; how could then the knowledge be said to have been originated from this? If he says that intellect is separate and knowledge is separate, then our query is
*
प्रकृतमहांस्तताऽहंकारस्तस्माद् गणश्च षोडशकः ।
तस्मादपि षोडशकात्पश्यः पंचभूतानि ॥ ( सांख्य का. 12 )