________________
29
becomes identical with rjusūtranaya. Ac, Kundakunda suggests that ugavaharanaya tells us all that is the case whereas niscayanaya tells us only that part of it which is essential from the standpoint of higher spiritual life. Thus Kundakunda's position is opposite to the one presented in the Bhagavatısūtra. Kundakunda even declares that the standpoint of vyavaharanaya is false whereas the standpoint of niscayanaya is true. Our author fully endorses the view of Ac, Kundakunda. But he utilising the Buddhist theory of the status of inference proves that though vyavahāranaya is a bhrama it is a pramana. Not only that but he has also very strongly proved the utility of vyavahāranaya. This is the special contribution of our author in connection with the problem of niscayanaya-vyavaharanaya. Of course, Āc. Kundakunda also recogoises the utility of vyavahāranaya. And he also states that the full significance of the preachings of a tirthankara will escape our understanding if we solely rely on any one of these two nayas.
KARMA THEORY IN NUT-SHELL Soul in its pristine state is omniscient, perfectly blissful, has perfect right conviction and right conduct, everlasting life, no material body, the highest status and infinite capacity. But it, in its mundane state, undergoes sufferings, its faculty of knowledge is blurred, it is caught up in the eycle of births and deaths, it is encaged in the material body, and it has pervert convictions and harmful conduct. The question naturally arises as to who deprived it of its true nature and when. The answer to this question is that material karma particles have veiled its natural qualities. And again it is they that determine its conditions and environment from time to time. The union of karmic particles with soul is beginningless. Though they are material they affect soul in its mundane state. And the affected soul, in turn, modify matter into karmic particles which it assimilates. Thus the chain of interaction between soul and matter goes on until it is snapped by the special will of soul.
city or facul different desestion as to
By the threefold activity of body, speech and mind these karmic particles rush towards a soul and bind it. These material particles influxed by a particular act obstruct a certain capacity or faculty of soul. They obstruct it for a certain period of time. Their effects have different degrees of intensity. They have certain fixed quantity. But there arises a question as to what are the factors that determine the spiritual quality to be obstructed by karmas as also the quantity and duration of karmas and the intensity of their fruits. It is the nature of soul's activity (which causes the influx of karmic particles) that deterinines the quality to be obstructed by them.
1. TagITISEERT ara afast garanti Samayasāra, 13.
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org