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The General Conception of Knowledge
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not a reality. It is a universal illusion or ignorance. The pure consciousness, according to the Vedānta has three characteristics of Existence (sat) consciousness (cit) and Bliss (ānanda). According to Sankhya Bliss is identical with pleasure, which is a quality of Praksti. Further, according to Sankhya the number of the selves is iofinite. According to the Vedānta it is one. Comparison with the Jainism
According to Jainas the self in its pure form consists of four infinities; viz., (1) Infinite Knowledge (Ananta jñāna), (2) infinite Perceptioa (Ananta darśana), (3) Infinite Bliss (Ananta sukha) and (4) Infinite Energy (Ananta vīrya). The first two Infinites resemble cit of the Vedānta. The remaining two factors correspond to the Vedantic Bliss and Existence. But, the Jainas differ from the Vedānta in the nature of these attributes. According to the Vedānta nothing can be said aboui these attributes in positive terms. Consciousness, here, means the absence of non-intelligence. Similarly, Bliss means absolute negation of misery; and Existence means the absence of nonexistence. According to Jainism they are positive terms. Darśana and Jñāna are the cognitions of real objects. They are not without content as the Sankhya or the Vedānta maintains. Similarly, Virya also is something positive. It is the energy with its capability of manifestation into various acts. Sukha is the contentment resulting from reflection on the self The Jaioa does not identify sukha with pleasure (saļvedaniya) yet, holds it as a positive quality.
Moreover, the world of appearance, according to Jainas, is as real as the consciousness itself. Nothing can appear, they say, which does not exist. According to the Vedānta the individual souls also are illusory manifestations of one Supreme soul or pure consciousness, the Brahmnan. According to the Sārkh ya and Jaina they are real and many in number. But, the individual self of the Sankhya, though many in number, is just
1. Siddhāataleśasamgraha p. 79-134
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