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A SOURCB-BOOK IN JAINA PHILOSOPHY
(appearance or unreal). Dhrauvya or permanence is analogus to sat. According to the Sänkhya philosophers, every object in action is asat but sat in its causation. The prakrti is constituted of three gunas : the sattva, rajas and tamas. These gun is get modified. But Jainas use the gunas as something permanent.
There is no modification of the gunas. Sattva, rajas, tamas in the Sähkhya darśana are causes of the mental states of pleasure and pain. Acārya Samintabhadra has also presented a similar conception regarding the three-fold aspect of origination, destruction and permanence of things.
According to the Jainas jiva is kartā (doer) and bhoktă (enjoyer) of the fruits of karma. It is characterised by consciousness. Upayoga is the energy and jñāna and dargang are the expressions of upayoga. When the object is grasped in its generality, it is darśana and when it is grasped in its specific aspect it is jñāna. In this jñāna and darjana are the characteristics of jiva. Jiva is also the doer (kartā). And it says 'I see' 'I hear' and 'I do'. But in the case of the Sähkhya darsana the ātman is fuddha (pure), nitya (eternal) and buddha (enlightened) in
rts and states, even in the empirical experiences, the ātman does not really undergo all the modifications and experiences of pleasure and pains. It is reflections of the modifications of prakrti, which undergoes these modifications and the ātman imagines that it is undergoing modifications. Just as rose flower if kept near a crystal, the crystal appears to be rosy, although the crystal does not have that colour. But if the atman is to experience its fruits, it must be kartā also. Bhokta and kartā are inter-related. In general kart rtva or activity implies freedom of action. Kart stva is of two types : 1. Adhisthāna kart stva and 2. Upādāna kart stva. In the Sankhya darsana, pūruşa is adhişthātā as well as the upādāna. The world is the product of prakşti just as the pot is the product of clay. In the Sankhya darśana, praksti is also considered to be the agent (activity). And it means that prakrti is responsible for the variety in the world. Without the presense of the ātmin, praksti cannot produce anything, although the ātman or puruşa itself does not do anything. But it falsely believes, it is active. In this sense, there is the sense of the
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