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This attitude of responsive reaction on the part of the Self, is responsible for the psycho-physical changes when stimulated by Larme material The changes in the empirical Sclf therefore ari duiectly due to the activity of the empirical ego in the form of responsive reaction biought about by the operation of karmic material Thus for the changes in the consciousness, the ego 15 responsible Hence the empirical ego must be considered to be an active agent capable of producing modifications in his own consciousness in response to the operation of karma Thus the Self must not only be active but must also be liable to change As against the nature of Sānkhya Purusha, who is said to be natya and akarta, the Jaina doctrine makes him anitya and Kurta, a changing Self and an active agent But to leave the position here would be untrue This description of the Self is applicable only to the empirical ego which is the samsāra piva Though he is unitya and karta, as an empirical ego, because of the absence of discuiminative knowledge between the Self and the non-Self, Still when he acquires this discriminative knowledge, when he realiscs his pure nature, unsullied by karmic influence, he would remain for cver without any change and without any action, at that stage, certainly he is nitya and alart. The Jaina metaphysics combines both these aspects From the absolute real point of view, the Self is nitya and akarta, but from the empirical or vyavahārā point of view he is unityn and karta It is because of the combination of such apparently conflicting views, that the Jaina system is said to be the anekānta view All the other systems which emphasisc one aspect of reality or other exclusivelyd are described to be ekāntu-vādas and no ekāntu-vadı is able to offer a complete and comprehensive solution for the problem of reality Sankhya is thus as an ekānta system refuted because of its incapacity to explain the nature of concrete reality or samsāra
Next another ekanta system is taken up for consideration and refutation The Bauddha system of metaphysics lays emphasis upon the changes in rcality This one-sided emphasis converts reality into an impermanent and everchanging stream of existence This doctrine is also considered to be inadequate as is shown below
