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DE Secondly, the vyavahāra-naya recognizes empirical self as bound by material karmas (dravya-karma) and psychical karmas (bhāva-karma). Owing to the effects of karma the self trans-migrates from one body to another, from one state of existence to the other. With karmic associations from beginningless time, the self is affected by the material objects of the world and appears to possess material qualities of colour, touch, taste, and smell. But the niscaya-naya which directs our attention to the real nature of the self proclaims that the self's intrinsic nature cannot be destroyed by the karma and it is devoid of any of the material qualities. The real self does not hanker after bodily acquisitions.
Thirdly, according to the vyavahāra-naya, the self extends up to the limits of bodily dimensions on account of its narrowing and dilating characteristics because of the effect of karma, "2 just as a lotus-hued ruby. extends its lustre to the cup of milk, when placed in it,13 or just as a lamp throws its light to the extent of the space in which it is placed!4. The niscayanaya propounds that the self is capable of extending to the entire lokākāśals
Fourthly, the vyavahāra-naya tells us that the empirical self is the door of material and psychical karmas. 16 These two are so interconnected that one gives rise to the other.!? śubha (auspicious) and aśubha (inauspicious) actions occasioned by śubha and aśubha psychical states are done by the empirical self. But the niscaya-naya expounds that in whatever deeds the self may get itself engaged in the world, they are not the representatiyes of the self in its pure, undefiled and transcendental nature. The self in its real nature is not the doer of material and psychical karmas, but it is the doer of transcendental states of knowledge and the like. When the empirical self rises to the transcendental plane of experience, it becomes the doer of pure actions devoid of attachment and aversion.
Fifthly, in the eyes of vyavahāra-naya, the empirical self is the enjoyer of pleasure and pain.18 These are the results of karmic associations from beginningless time. But according to
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Jaina Mysticism and other essays
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
| SR No. | 006933 |
| Book Title | Jaina Mysticism and Other Essays |
| Original Sutra Author | N/A |
| Author | Kamalchand Sogani |
| Publisher | Prakrit Bharti Academy |
| Publication Year | 2002 |
| Total Pages | 166 |
| Language | English |
| Classification | Book_English |
| File Size | 17 MB |