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THE JAINA GAZETTE of Prakrili. Hence the Sankhya contention is that the fact of the Purusha's enjoying pleasure or pain is imaginary only. It is Buddhi, an evolute of Prakriti, which appropriates pleasure or pain: pleasure or pain is merely reflected in the Purusha which is absolutely pure and incorruptible. The Jainas maintain, on the contrary, that unless you admit some sort of modification of a thing, even a reflection in it is impossible. A piece of glass may be said to be modified in some way, when things are reflected in it. Accordingly, if it is conceded that pleasure and pain are reflected in th: Soul, you are bound to admit that the Soul undergoes modification,-in other words, that it is in enjoyer. This fact of modification, again, proves that the Soul is an active agent too. For these reasons, the Jaina philosophers look upon the Soul as a doer and an enjoyer.
Yet although the Nyaya and the Jaina systems think that the Soul is possessed of attributes, there are differences between them. The Naiyayikas contend that the Soul is essentially (1) unconscious (jarasvabhava), (2) absolutely immutable (Kutasthanilya) and (3) all pervasive (Sarvagata); the Jainas repudiate cliese doctrines.
According to the thinkers of the Nyaya school, Desire. Repulsion, Activity, Cognition, Joy etc., are the attributes (guna) of the Soul. Attributes are said to be connected with the Substance in 'intimate' (samavaya) relationship: in other words although the attributes e.g. Cogoition etc., are related to the Soul, the Soulin its essence is without any attributes (nirguna). For this reason, the Naiyayika contention is that Cognition or Consciousness is not inherent in the nature of the Soul. In its freed state i.e., when it exists purely in and to itself, the Soul is devoid of all attributes. It is because 'knowledge' is not essential to the Soul that the Soul, according to the Nyaya philosophers is noncognising and unconscious essentially. Just as the Greek philosopher Plato absolutely separated the Idea from the Phenomenon at places,-although at many places he connected them.- the Naiyayikas considered the Soul to be essentially "unconscious,' although they connected it with 'consciousness'
in 'intimate relationship. The second contention of the Shree Sudharmaswami Gyanbhandar-Umara, Surat
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