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176
MOKSHA MARG PRAKASHAK
can be sensed as separate. Separation is created only in description. How can, therefore, fire, etc. be described to have been produced from colour, etc.? Even in description, the correct statement would be that qualities (Gunas) are found in the substance but how can the substance (Guni) be believed to have been produced from the qualities (Gunas)?
Further, they say that there is a 'Purusha'(living entity) quite different from all these (abovementioned things); but when asked about his nature, they reply that he is indescribable, then who would understand the indescribable? They are not able to answer how is he, where is he, how is he a doer and destroyer? Whatever answer they might give could be proved to be false on examination. Thus, the Tattvas as imagined in Sankhya philosophy are to be known false.
Further, knowing the Purusha separate from the Prakruti (nature) is stated to be the path of salvation by them. In reality, there is nothing like Prakruti and Purusha. Moreover, nothing is achieved by mere knowing. Salvation (Moksha) can be obtained only by uprooting the passions like attachment, etc. after knowing their nature. But by knowing what they say, attachment, etc. are not reduced. So long as one believes Prakruti to be the doer (of attachment, etc.) and the self as non-doer, why would then he try to reduce attachment, etc.? Therefore, this is not the path of salvation or liberation.
Further, they say that separation between Prakruti and Purusha is salvation (Moksha). Butout of the twenty-five Tattvas, twenty-four Tattvas are related with Prakruti, only one Purusha is said to be different. But those are already separate and no Jiva (soul) substance has been included in the twenty-five Tattavas. And Purusha itself is termed Jiva (soul) on union with Prakruti. But different Purushas are found associated with different types of Prakrutis and afterwards by adopting some means some Purusha may get dissociated from Prakruti,- this is proved. So, in reality, there is no one single Purusha.
Further, “Is the Prakruti a mistake of Purusha or is separate like a Vyantari (peripatetic goddess) who over-powers the Jiva?" If it is
his mistake then how could the senses, etc. and the touch, etc. Jain Education International For Private & Personal Use Only
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