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Jaina Eschatology :: 183
both require it to account for the worldly process. As Śankara believes in the empirical reality of the world, his position marks a very close affinity with that of the Sankhya who upholds the reality of the world but safeguards the immutability of the purusa. The position of Rāmānuja and Aurobindo is very much similar to that of the Mimāmsaka and the Nyaya Vaiseṣika, as all of them agree in holding the limitations and distortions of the self to be real manifestations. Śankara and Rāmānuja both hold māyā as the principle of bondage, the Brahma itself being insufficient to account for the process of bondage.
Purposive Psychology and the Yogācāra
The mental structure of the purposive psychology is also subject to modification by way of addition or diminution of complexes. The behaviour of the present moment is determined by the operative complexes in the mental structure, and it also generates a potency in the self for future behaviour. The character-complexes are tendencies and propensities gained by the mental structure in the course of its existence. Psychology explains the differences among the individual selves by means of differences in their mental structures existing in the form of constituent complexes. "The organised system of these tendencies, directed upon a variety of objects and towards the realization of various goals connected with these objects, constitute what we call character. Character is the system of directive conative tendencies. It may be relatively simple or complex; it may be harmoniously organised or lacking in harmony; it may be firmly or loosely knit; it may be directed in the main toward lower or toward higher goals." This must mean that the mental structure possesses a capacity for being affected by the external stimuli and assimilates the effect in the form of complexes. This assimilation may be said to be the generation of a potency for future behaviour. The contents
1. Mc Duogall: An Outline of Psychology, p. 417
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