Comparative Study Of Jaina Theories Of Reality And Knowledge

SR No.: 022768
Original Sutra Author: N/A
Author: Y J Padmarajaiah
Publisher: Jain Sahitya Vikas Mandal
Publication Year: 1963
Total Pages: 446
Language: English
Classification: Book_English
File Size: 35 MB

Page 84

64 JAINA THEORIES OF REALITY AND KNOWLEDGE permanence and difference' or change. Of the two primordia realms the Sānkhya recognises as together constituting the entire reality, the first is the realm of a plurality of statically permanent (kūțasthanitya') selves (puruṣas”) and the second of dynamically constant (pariņāmanitya) nature (praksti). Puruşas being pure (svacchāh) and static entities, or undifferenced identities, the problem of synthesising identity and difference is confined, exclusively, to the realm of praksti.
Praksti is conceived to be a permanent framework within which is set the cosmic play of change. Change consists in the evolution of different configurations or patterns resulting from the different combinations of the three guņas, viz., sattva, rajas, and tamas, the ultimate or irreducible constituent elements of praksti. The configurations thus evolved, or the evolutes, eventually dissolve themselves in their matrix, prakrti, this dissolution or involution being the other aspect of change. An eternal cycle of these alternating evolutions and involutions is conceived to be the inherent nature of prakrti.
1. Cf. na prakstir na vikȚtih puruṣaḥ / Sankhyakārikā, kā. 3. 2. S.S. S. Sastry has noticed that the early Tamil work, Manime
khalalai, refers to one puruşa only in the Sankhya system. See his Sankhyakārikā, Madras, 1948, Intro., p. 18, f.n.4.
Logically plurality of puruşas (puruşabahutvam) necessitates postulating plurality of prakrtis since praksti is said to be meant for the enjoyment (bhoga) and salvation (apavarga) of a puruşa. If the same prakyti is imagined to play infinite roles to infinite puruşas then it is hard to explain how the intrinsically non-intelligent (aviveki) can accommodate itself to the infinitely different needs of the individually peculiar puruşas. The Sankhya does not seem to have any satisfactory explanations for these difficulties.