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Fact of the Matter
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aspiring self is to dissociate itself from the company of Pudgala and thus to gain its real luster and form.
This Jaina realism is quite distinct from the Sankara Vedánta considering Pudgala as 'Maya', an illusion. The root ‘Ma' in Sanskrta means 'to form' and it is believed that the word 'Magic' is derived from this root. So 'Maya' means a formation which is not real. Sāükhya philosophers think greatly in lines with Jainas. According to them, the universe is made of two elements--- -Puruşa', the Atman and 'Prakrti', the matter. According to Sankhyas, however, Puruşa, the Ätman, remains Kūļastha', i e., at the su nmit, isolated, and does not participate in any way in human pains, passions and feelings, though it 'appears to be involved in life because of apparent association with conditioning attributes of 'Prakrti' ( matter ) which manifests itself in three aspects ( Guņas ), namely Satva, Rajas and Tamas ( good, active and dark ).
(2) Dharma - Here the word Dharma is not used in its popular sense that is religion. Dharma here means the principle of motion. It is a necessary condition and medium of motion. Conscious objects and other matters have their own motion but the medium through which they gain their motion is called Dharma. For example fish has its own motion but that motion is possible only through the medium of water. This medium which makes the motion possible, is Dharma. It is said that the nature of every object is its Dharma'Dhammo Vatthu Sabavo'l. Word 'Sahāvo' means "Svabhava', i, C., one's own nature. Every object expresses itself and moves in the universe and progresses through the medium of its own nature. This medium itself is unconscious and is therefore Ajiva. In application of this theory to Atman (soul ), it is important to note that so long as the soul moves through the medium of its 'own nature' (Sva-bhava ) it is moving in Dharma. 'Sva-bhā 12 of soul is its own consciousness. But when the soul is smeared by Kaşayas, i. e., passions
1. 'JFAT Denarat, Svamikumăra : Kartikeyan upreksä, V.478.
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