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with jñāna and ātman ? If the answer is that it is connected by another samavāya, that would mean an unending series of samavāyas leading to infinite regress. If the answer is in the form of 'itself,' why should not jñāna and ātman be connected of themselves without requiring a samvāya relation to accomplish the connection ?
The Vaiseșikas and Naiyāyikas advance another argu-ment : The distinction between ātman and jñāna is essential owing to their being related as kartr (agent) and karana (instrument). atman being the kart; and jñāna the karaņa. The Jaina thinkers hold that the position of jñāna is different from that of an ordinary karaṇa such as a scythe (dātra). Jñāna is an internal karaņa, while the scythe is an external karana.' Now, if an internal karaṇa like jñana could be shown to be absolutely distinct like scythe from karts (ātman), the argument of absolute distinction between jñāna and ātman would stand valid, but not otherwise. We say: "Devadatta sees with the eyes and a lamp."2 Here 'eye' and 'lamp' are both karanas, but on that account the two are not in the same position of absolute distinction with respect to Devadatta. Hence, jñāna is not absolutely distinct from ātman as an ordinary karaṇa. It is identical with the soul, having different types of modifications (paryāyas).
Now, the opponent asks that if jñāna and ātman are one; how is their relation of karty and karana to be accounted for?
The answer is given by the analogy of a serpent who makes a coil of his body by his own body. It may be said that the conception of karts and karaṇa in the case of the serpent is simply imaginary. How can it be said to be imaginary, when we actually see the effect, viz., the coil, which is a new state : of rest different from the former state of motion ? No amount of imagination could make us believe that a pillar was going to wind itself into a coil. 1. Syādvāda-mañjarī, p. 42. 2. Dipena cakşusā Devadattah pasyati. 3. Sarpa ātmānamätmană veştayati ---- Syādvāda-mañjarī, p. 43.
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