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INDIAN PHILOSOPHY
produced in purusa (samavāyikārana). On this account purusa does not lose its absolute changelessness (kūtasthanityatā) because according to these philosophers jñāna (guna) is different from its substratum (dravya) ātman. As a result of this view of theirs, though jñāna is a quality of purusa it is absent in moksa because of the absence of its nimittakārana, viz. sarirāvacchinna ātmamanah-samyoga. Sankara Vedāntins rejected both citta and citta-dharmas. They do not attribute any citta-dharma to puruṣa. Their purusa is simply cit of the nature of darśana which is loosely called jñāna. Thus Jainas and Bauddhas form one group as against the group of Vaišeşikas and Sankara Vedāntists. Thus we have before us two clear-cut traditions, viz.' ātman tradition, and anātman tradition. Sānkhya of 24 tattvas, Jainism and Buddhism clearly represent the anātman tradition whereas Vaiseșika philosophy and Sankara Vedānta represent the ātman tradition. Sānkhya of 25 tattvas represents the compromise of these two fundamentally different traditions.
Notes
1. In Brhadāranyaka Upanişad 2.4.5 and 4.5.6 there occurs the famous
sentence : ātmā vā are drastavyaḥ śrotavyaḥ mantavyah nididhyāsitavyah | It refers to the four stages of darśana, Sravana, manana and nididhyāsana (= dhyāna). Here the term 'darśana' is employed in the sense of sraddhā. This is corroborated by two trios mentioned in the two sentences (7.18-19 and 7.25) of Chandogya Upanişad. In 7.18-19 there occurs : nāmatvā vijānāti, matvaiva vijānāti ...nāśraddadhan manute, śraddadhad eva manute. Thus here the trio of Sraddhā, manana and vijñāna is mentioned. In 7.25 we have : eva pasyan evaṁ manvāna evaṁ vijānan. Here the trio of darśana, manana and vijñāna is mentioned. The first trio corresponds to the second one. Hence the first member of the first trio viz. Sraddhā exactly corresponds to and is identical with the first member of the second trio viz. darśana. Sraddhā grows as it passes through the stages of śravana, manana and nididhyāsana. Thus there are four stages of Sraddhā, viz. Sravanapūrvavartini, Sravanānuvartini-mananapūrvavartini, mananānuvartini-nididhyāsanapūrvavartini and nididhyāsanānuvartini. In Upanişads we come across sentences and phrases that point to the four stages of sraddhā. Jainism explicity recognises two stages of sraddhā, viz. naisargika and adhigamika. The first corresponds to śravanapūrvavartini sraddhā and the second to
