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the apparatus, as stick, wheel, potter, etc. Lotos como out of bud, which is a cause of its fragrance aod beauty. There fore, the view that only nature soabhida ) is responsible for the origination of things, is inadmissible to the Jainism. The Satrakstānga also criticises the view of Suabhāvand.da :
Kah kantakānā prakaroti taikşayanti, Vicitrabhāvar mrgapakşiņāă ca. Svabhāvatah sarvamida pravsttam,
Na kamacarosti kutah prayatnah,07 Another reference to the Jaina conception of the nature of the Universe is recorded by Santaraksita in his examination of the external world. Kamalasila, the well-known commentator of Santaraksita, explains the view saying that the universe accordingly is pon-perception of external world. They describe its nature as resembling of things (pratibimbadisannibham ). In support of this assertion they say that the entire universe comprising the threefold phenomena ( subjective or immaterial, objective or meterial, and immaginary or fictitious ) is mere ''ideation". This ideation through the diversity of the chain of causation” is endless and impure, for they have not realised the truth; but it is pure for those whose karmas have been got rid of. Kamalasīla further delineates the nature of the universe according to Buddhism saying that the universe is in perpetual flux and affects all living things. This idet of the entire universe is based on two points--(1) there can be no apprehender of the external world, being non-existent, and (2) every cognition is devoid of both "apprehender" and "apprehended", because it is cognition,
The main ground for esta hlishing this principle is that the perception of a thing depends on one's mentality. The diversity of imaginations is responsible for the diversity of realities. For instance, as stated by Acārya Aryadeve in his philosophical work Catuhsataka, "the corpse of a woman is considered in various forms. The sage considers it as the cause of wandering into the world, a libidinous man thinks about her beauty to fulfil his sexual desires, a cock, on the
