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omnipresent, static, inactive, devoid of the three guņas (sattva, rajas and tamas) and subtle. Now, if Purușa is permanent, i.e., apariṇāmin, he is above modifications of any sort; he is not liable to undergo bondage; for the same reason, he is devoid of action (kriyā) and cannot transmigrate from one life to another. Hence, there is no occasion for mokṣa (liberation) in his case. Therefore, Puruşa is neither bound nor liberated. He does not transmigrate. It is the Prakṛti (primordial matter) that is bound, liberated and reborn.' The Jaina asks: If Prakṛti is bound and liberated, what is that which binds it? If Prakṛti itself is bound and liberated, there will be no difference between bondage and liberation, because Prakṛti is always present. Hence, no question of bondage and liberation will arise in this case. If the response of Puruşa is necessary to influence Prakṛti, the response is not possible without pariṇāma (modification) in Purușa. The mere presence of Prakṛti could bring about no change in Purușa unless Puruşa was capable of action. According to the Sankhya system, it is Prakṛti which is said to be subject to pleasure and pain (sukha and duḥkha). Puruşa is reflected in buddhi (intellect) which is a factor in the evolution of Prakṛti. It is the effect of this reflection which is responsible for regarding Puruşa to be subject to pleasure and pain. This theory of the Sankhya school also proves pariņāma in Purușa. Without separating from his original character he could not be said to be subject to pleasure and pain. And the moment it is admitted that the original character is lost and a new one acquired, the operation of losing one and acquiring the other is a kriya which makes Puruşa a kartṛ (agent) which is contrary to the Sankhya tenets. When it is proved that Purușa is active, i.e., he loses one character and acquires another one, it goes without saying that Purușa is pariņāmin, i.e., active and changing, and not inactive and absolutely permanent.
1. Sankhya-kärikā, 62.
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