________________
III. x] CRITICISM OF THE SAMKHYA-YOGA AVIDYĀ
159
consciousness intelligizing the prakrti. Final enlightenment is a state of the prakrti comprehending the truth of the separate identity of purusa from itself. On the comprehension of this truth, the prakyti can no more keep the purusa interested in itself, and consequently stops its processes and retires into the background. The function of the puruşa is simply to intelligize and to this extent he is responsible for emancipation. Intelligizing, however, does not mean any effort on the part of the purusa. It is automatically effected by the peculiar relation which the avidyā establishes between the puruşa and the prakrti. If the purusa is responsible for anything in the drama, it is this element of intelligizing. We can also ascribe the coordination of the movements of the prakyti with the interests of the puruşa to this element of intelligizing. But we do not find any clear statement of such a conception in the Sankhya-Yoga system. The principle of purusa hangs very loose on the system. Although this puruşa is of the nature of consciousness, the functions of knowing, thinking and willing do not belong to him. The Sānkhya-Yoga system intended to preserve the immutable character of the purusa by keeping him free from all functions whatsoever. But it did so at the cost of a number of other difficulties. Ācārya Hemacandra has summed up some of the weak points of the Sankhya-Yoga as follows: 'Consciousness does not know the objects, the buddhi is unconscious. Space and the like evolve out of the subtle elements of sound and the like. Bondage and emancipation do not belong to the puruşa. And what else selfcontradictory has not been composed by the stupid (Sankhyas).'! Referring to the non-knowing nature of the puruşa, Vidyānandi says: 'If purusa is of the nature of non-knowledge, how could Kapila be the instructor (of the truth), even like one in deep sleep. The prakyti also being unconscious, like a jar, cannot do the function of instruction.'2 How can consciousness. (citi) be without knowledge (jñāna) and the knowing buddhi without consciousness? How can the purusa enjoy the prakrti if he is absolutely immutable? Haribhadra refers to the following explanation of Vindhyavāsin and Asuri the famous exponents of the Sankhya school: 'The puruşa, himself remaining immutable, makes the unconscious mind assume its own form because of the proximity, even as a reflection makes a crystal (assume its own form). The enjoyment of the puruşa is said to consist in such transformation of the distinct principle of buddhi, just like the appearance of the
1 cid arthaśūnyä сa jadă ca buddhih
sabdāditanmātrajam ambarādi na bandhamokşau puruṣasya ce 'ti kiyaj jadair na grathitam virodhi.-AYV, 15. yady ajñāna-svabhāvaḥ syät Kapilo no 'padeśakrt susuptavat pradhānam vā 'cetanatvād ghatādivat.-TSIV, p. 18.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
