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6: SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
and Pudgala, and explain their mutual influence and interaction. The Jaina theory of Parināma, which in the case of Jiva takes the form of bhāva-karma and in the case of Pudgala, that of dravya-karma, makes it possible to attribute jñāna, bhoga, bandha, mokşa, etc., to Jivas directly. Thus the infinite variety of phenomena and their significance to Jivas, as objects of knowledge or enjoyment and as objects from which Jivas have to be free, are consistently explained by the Jaina theory of Pariņāma.
The only difficulty that the Jaina will have to face is that, if by definition, Jiva and Pudgala are fundamentally different from each other, how the transformations (parināmas) of the one can ever be related to those of the other. In the case of the Sāmkhya, there is no such difficulty, because the Purusas and Praksti are always distinct from each other and never come in real contact. The bhoga and mokşa in the Puruşa are always 'aupacārika (i.e., are only a way of speaking).
The Samkhya is thus metaphysically in a stronger position, while the Jaina's position is empirically more comprehensible.
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