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54
The Sarkhya-Yoga and the Jaina Theories of Pariņāma
substances, 23 infinite in number according to the diversity of individuals.
Prakşti according to Bhikṣu is a conglomerate (sanūka) of an infinite number of subtle Guna-seals. It is not correct, according to this view, to say that the universal Guņas produce a diversity of effects on account of their varying combinations since such a view cannot account for the appearance of minor differences, increase, decrease etc, and for the initial disturbance in the Praksti.24
It is, however, not possible to find endorsement of this view of Bhikṣu in any of the earlier Samkhya works. 25 On the contrary, the express statement of the Skā. 10.26 that the Avyakta is not sāvayava (having parts) seems to go against Bhiksu's view. Moreover, it is not clearly stated in any earlier work as to whether the Gunas are to be regarded as subtle substances infinite in number. On the (ther hand, in consonance with the nature of Prakrti, as cne lorogeneous and integrated whole, the
23 igreifar scanfit at azifaat TTT: jatifqu1a6917 | SPB 1.61 24 'सत्त्वादित्रयमपि व्यक्तिभेदादनन्तम् । अन्यथा हि विभुमात्रत्वे गुगविमर्दवैचि
व्यात् कार्यवैचित्र्यनिति सिद्धान्तो नोपपद्येत । विमऽवान्तरभेदासंभवात् । ....... Tutai Arasta f ar afzuS 717752 तथा परिच्छिन्नत्वे च तत्समूहरूपस्य प्रधानस्य परिच्छिन्नत्वापत्या श्रुतिस्मृति---
HGÄFGTSETTILITETIT 719777 | SPB 1.127 25 Pol. Das Gupta opines that "there is nothirc, however, in the inter
pretation of Gaudlapāda and Vācaspati which would militate against the interpretauon of Bhiksu, tut yet while they were silent as to any definite explanations regarding the nature of the Ganas, Bhikṣu cefintely came forward with a very satisfactory and ratioral interpretation of their rature......... Bhikṣu's interpretation slits excec dingiy wet all that is known of the manifestations and workirgs of the Gunas in all carly documeris". History of Indian Philosoj hy, Vol. I., p. 224..
We, cannot, however, agree with this vicw, for reasors stated above. 26 Cf. STK on SKä. 10.
