Theories Of Parinama

Author(s): Indukala H Jhaveri
Publisher: Gujarat University

Page 86

The Samkhya-Yoga and the Jaina Theories of Pariņāma
Aviseṣa. The Ahamkara and five Tanmātrās being the cause of further modifications or the tattvas (i.e. of the last sixteen vikāras) are termed 'Avisesa', while the eleven senses and five Bhūtas are called 'Viśeşa' because they do not possess this characteristic viz. 'fa', ie. they do not become the cause of further tattvas. (These sixteen represent the final stage of evolution of the tattvas). This interpretation, it can be seen, is free from the difficulties which faced us in the first interpretation. It is precise and avoids the fallacy of being too narrow (avyāypti).
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The Nature of the Relation between Prakṛti and Puruşa
Divergent explanations are given by later commentators in regard to the nature of the relation between the changing Prakṛti and unchanging Puruşa. In the Ska. (20), it is simply stated that the non-sentient Linga becomes as if sentient on account of its contact with the Purusa.16 But nothing is said as to the nature of this contact. Neither Mathara nor Gauḍapada enlightens us much on this point. Nevertheless, this problem is indeed a crucial one for the Samkhya and hence could not be evaded especially when the opponents made it the target of thier attack and demanded its clarification. Hence the attempts of the later commentators to elucidate the same. Let us see how far they succeed in the solution of this problem.
According to Vacaspati there is no samyoga or contact of the Buddhi with the Puruşa but a reflection of the Puruşa is caught in the states of Buddhi by virtue of which these become intelligised and transformed into consciousness. But this view is said to be open to the objection that it does not explain how the Puruşa can be said to be the experiencer of the conscious states of the Buddhi, for its reflection in the Buddhi is merely the image and there cannot be any experience (bhoga) on the basis of that image merely, as actually there is no connection of the Puruşa with the Buddhi. The answer of Vacaspati is that there is no contact
16 तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् ।