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Epistemology of Jainas
the pure cit, it works on reflection only. We observe this phenomenon in the ordinary reflectious. The reflection of the sun into water affects the latter by imposing its brightness and such other qualities as exist in the sun. On other hand, the water affects reflection and not the sun with its motion and other specialities. This reciprocal impression completes the essentialities of knowledge. Thus, it should be observed, that according to Sankhya consciousness and knowledge have two different substratum. Consciousness is the characteristic of Purusa and knowledge that of Buddhi. The part played by consciousness in generating knowledge is confined to reflection only.
Vijñānabhiksu? holds a slightly different view regarding this process. He maintains : First of all buddhi takes the form of object. In the case of perception it is done by going out through the senses, in inference by koowledge of the middle term, and in the case of comparison by analogy. In the case where Vștti is generated by the contact of seoses with the object, the buddhi takes along with it, the sense-material also for its transformation. In such cases the mode or Vrtti is a blend of Buddhi and sense-material. This is why the mode or reflection does not invariably correspond with the object. A jaundiced eye looks white object as yellow, this yellowness does not come from buddhi which is a pure material; but, from the sense of vision, which goes out along with buddhi and carries the yellow substance through its rays. Thus, buddhi with its different forms of the objective reflections is reflected into Purusa, and he is able to apprehend Vịtti as well as the object reflected in the latter. Vācaspati holds that it is Purusa that is reflected and not the Vștti, which is the recipient of the relections both of Purusa as well as the object. Vijñānabhikṣu holds the quite opposite view and maintains that Vğiti is reflected into Purusa and not vice versa. As a red flower does not make any real
1. Sāṁkbyatattvakaumudi, p. 85 2. Samkhyapravacanabhasya I, 87
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