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JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM"
(Sūksma) form in Prakrti and becomes manifest in creation. It is impossible for an entity to come out into existence out of non-entity.
In the Sāṁkhya the nature of Puruşa or soul is similarly defined as being intelligence or light, and three guņas are described as goodness, energy and delusion, or light, colour and darkness. Prof. Garbe adequately calls them, constituents of primitive matter."
Kapila defines Praksti: it is the state of equipoise of goodness or passivity, passion, energy or activity and darkness or grossness." These three qualities passivity, activity and grossness are not qualities in the ordinary sense. Qualities in the ordinary sense are attributes which can be connoted of certain things but in the Sāṁkhya system they are not attributes of Praksti they are rather the cords which when in a state of equipoise constitute Prakrti. On account of the disturbance of this state of equilibrium the whole world comes out. First Prakrti and then altogether twenty four elements come out and the twenty fifth is the Purușa- the soul, which is neither producer nor produced but eternal like Praksti. It is quite distinct from the producing or produced elements and creation of the phenomenal world, though liable to be brought into connection with them.
Kapila argues for existence of soul as a separate entity, distinct from Praksti; soul is not material because of its superintendence over Prakrti, it is intelligent being while Praksti is unintelligent.Also a soul is not material because of its being the experiencer. It is the Praksti that is experienced, the experiencer is soul.
According to Sāṁkhya the soul is neither bound, nor is it liberated. It is free. It has a delusive resemblance of being bound.
38Dr. Bhattacharya, "Jain Philosophy, Historical Out Line”, P-207 39 Sāṁkhya-sūtra, 1.61 40 lbid. 1.142 4' Ibid, 1.143
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