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A SOURCE-BOOK IN JAINA PHILOSOPHY
expresses the characteristics of enjoyment (bhoktṛtva) and activity (kartṛtva) only in relation to the body. In the liberated state these characteristics are absent. In this respect, the Nyaya-Vaiśeşika comes nearer to the Samkhya conception of self as consciousness.
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tent.
According to Nyāya-Vaiśeṣika, the characteristics of enjoyment (bhoktṛtva) and activity (kartṛtva) of the soul are different in conThe jiva is eternal but is characterised in its very nature by the attributes of enjoyment and activity. The attributes of enjoyment and activity have association with the phenomena of origin and destruction. The jīva expresses modes of knowledge (jñāna), will (icchā) and activity (prayatna), and with the presence of these modes the jiva is considered as possessing the characteristics of enjoyment and activity. But in the liberated state, there is the total absence of the modes of knowledge, will and activity and, therefore, the jiva is not characterised by the characteristics of enjoyment and activity. These are totally absent in the liberated state. In this sense, the Nyāya-Vaiseşika makes a distinction between the jiva as substance and jīva in the empirical state as expressing the mental modes. From the point of view of ultimate existence jīva is nitya (eternal) but from the empirical point of view, jīva is active and is the enjoyer of the experiences. In this sense, they differ from the Jaina conception of jīva as having the inherent characteristics of enjoyment and activity. The fundamental principle involved would be the consideration of the Nyaya-Vaiseşika view that the substance is different from the The Samkhya-Yoga darśana does not accept the presence of attributes in the purușa. Puruşa is consciousness, but consciousness is not a quality of jīva as the Nyaya-Vaiseşika considers it to be. Consciousness is the essence of puruşa and does possesses the attributes. However, in both the systems of thought, the eternity of the soul is established from different stand-points. The Samkhya-Yoga takes the stand that the soul is eternal because it is pure consciousness and the mental states are only modes not connected as essential characteristics of the soul. The Nyaya-Vaiseşika considers the soul to be eternal because it is the substance and in this eternal sense as the substratum of qualities. Consciousness and its modes are only qualities of the soul and hence different from the soul.
attributes.
1 Nyāyavārtika, 3, 1, 6.
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