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The General Conception of Knowledge
119
cion are recognised in the Sankhya system as pure consciousness and empirical consciousness respectivley.
Pure Consciousness
The soul is pure consciousness It cannot be described in positive terms. It has no change, no forin, no motion, no quality no impurity. It is all-pervading and pure seatience. It is distinct from the forms of knowledge, the ideas and the images. We cannot have its mental picture as we can have of other things. It is a transcendent principle whose real nature as such is beyond the empirical sources of knowledge. But, it is this principle in onnection with which the whole plane of consciousness is interpreted as the experience of a person,
in cur ordinary ways of mental analysis we do not detect that beneath the forms of knowledge there is some other principle, which has no change, no formu; but, which is like a fight which illumines the nute, pictorial forins; which the mind assumes. The pure consciousness is nothing but this light. Without it all knowledge would be blind. This principle of pure consciousness (cit) cannot be separately perceived, but the presence of this principle in our for.ns of knowledge is distinctiy indicated by inference.
The Jaina systein contrasted with the Sankhya
The following points should be observed in the above description of pure consciousness; which are not accepted by the Jaina :
1. The consciousness in itself is an independent reality and exists by its own right.
2. It is not active agent but passive experierit. 3. It is a permanent unchangeable reality.
4. It is quite different from the forms of cognition; yet enlivens them.
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