________________
158
[CH.
one prakṛti can coexist with other prakṛtis without clash and collision. If, on the other hand, they are regarded as atomic in magnitude, then the theory of satkāryavāda which affirms the pre-existence of the effect and denies the possibility of the emergence of an unprecedented fact will have no raison d'être since it will have to be admitted that a big thing can be produced out of small things. The Sankhya has regarded this as an impossibility as the emergence of a bigger magnitude will presuppose the annihilation of smaller magnitude. So the postulation of an infinite plurality of prakṛtis apart from the natural objection due to its cumbrousness is incompatible with the basic postulates of the Sankhya metaphysics.
PROBLEM OF AVIDYA
There are other technical difficulties in the Sankhya-Yoga view. Avidya is regarded as the condition of bondage. Bondage lasts as long as the avidya lasts. Bondage is destroyed when the avidya is destroyed. And the avidya can be destroyed only when the knowledge of the truth dawns. The knowledge of the truth thus is the cause of emancipation. The Sankhya-Yoga holds that this knowledge also is absent after emancipation. But is it logically sound to hold that the condition of emancipation should disappear on the attainment_of emancipation? Driven to desperation the Sankhya-Yoga holds that the disappearance of the final knowledge of the truth is the condition of emancipation. But then another difficulty crops up. If disappearance of the knowledge of the truth is the condition of emancipation, should it not then be admitted that even the knowledge of the truth is not efficient enough to bring about the emancipation? What then is the difference between ignorance (ajñāna) and knowledge (jñāna) with reference to emancipation? Is not knowledge as much inefficient as ignorance as a means to emancipation? Is not knowledge itself a state of prakṛti in bondage? The Sankhya-Yoga cannot logically maintain that ignorance alone is the condition of worldly existence. Ignorance, knowledge, and everything else are all states of the prakṛti in bondage. None of them can be regarded as the non-condition of worldly existence. Emancipation, in the ultimate analysis, turns out to be an automatic eternal quiescence of prakyti. And we have stated the difficulties about this quiescence even. The prakṛti, somehow related to purusa, is the bondage of existence. Cessation of all relation with the purusa is emancipation. Viewed from the side of the puruşa, emancipation consists in puruşa existing in its own nature. From the side of prakṛti, emancipation consists in prakṛti in its state of eternal equilibrium. Prakyti and puruşa attain this state when the seed of avidya is completely destroyed. The purusa takes interest in the prakṛti so long as there is avidya. Prakṛti destroys avidya and becomes enlightened by its own efforts. The Sankhya-Yoga does not define the function of the purusa in the attainment of final enlightenment. Puruşa is inactive
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
