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The Samkhya-Yoga and the Jaina Theories of Pariņāma perception, the five of action, mind and the five Arthas (these sixteen being called vikaras as in the classical Samkhya). The place of Tanmatrās of the classical Samkhya is here taken by the five Arthas (as in the Mbh. and Yajñavalkya Smrti).
30
By a conglomeration of the Avyakta with its later evolutes, Rasi-puruşa or Jivatma comes into existence (st. 35). All karma, good or evil, pleasure, pain, cognition, birth, death, bondage, liberation etc. (st. 39,40,41) belong to this Raśi-puruşa, i e. to say, he, on account of his delusion, desire, aversion and karma, is the cause of all these things (st. 53). When, however, the Sattva Guna predominates (st. 36) and the true knowledge dawns, the conglomeration ceases to exist and the Puruşa comes to have the pure state. This free Puruşa is called Bhūtātmā or Paramātmā (st. 84, 57,53). It must be noted here that this pure Purușa, Bhūtātmā, is not given a separate existence from the Avakta-prakṛti but is only regarded as a state of Prakṛti i. e. Avyakta and Atmā or Kṣetrajña are identified and the very same Atmā when in union with its later products is called Rasipuruşa or Jivatma. The utlimate state of liberation is characterless absolute existence and is spoken of as the Brahma-state (aaa) (St. 154-155).88
In the above account what is important for us to notes is that the plurality of passive purusas, reckoned as the twentyfifth principle in the Samkhya of Isvarakṛṣṇa is assimilated here in the Avyakta, the twenty-fourth principle. Consequently, the Puruşa no longer remains a passive spectator but an active agent responsible for his bondage and liberation which in the classical Samkhya are effected by the non-sentient Prakṛti. On the other hand, the non-sentient Prakṛti, the twenty-fourth principle, the prius of the world phenomena, in the classical Samkhya becomes a sentient principle having the same functions (as those vested in the Prakṛti of the classical Samkhya).
28 For a detailed account of Caraka cf. 'History of Indian Philosophy' Vol. I, Das Gupta, p. 213 onwards.
