Svasti

SR No.: 007006
Original Sutra Author: N/A
Author: Nalini Balbir
Publisher: K S Muddappa Smaraka Trust
Publication Year: 2010
Total Pages: 446
Language: English, Hindi
Classification: Book_English
File Size: 16 MB

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SVASTI - Essays in Honour of Prof. Hampa Nagarajaiah
signifies freedom from rebirth. Total inactivity on the part of the soul is not required. The soul, in Kundakunda's opinion, is active: some of this activity has as consequence that material karma attaches itself to the soul, with the results we know. Activities of the soul that do not cause material karma to cling to it do not have this effect; they do not involve the soul in the endless cycle of rebirths. It follows that the soul must act in the right manner in order to be freed from samsāra. In Sāmkhya the soul could not do a thing to bring about its liberation; it depended on the activity of Prakrti. Kundakunda's soul can do something, and is indeed ultimately responsible for its own liberation.
The self, verse 88 points out, is an agent by its own bhāva, but it is not the agent of all the bhāvas produced by material karma. The following verse explains this further: From the highest standpoint the self makes nothing but itself and experiences itself.10 How does the self produce and experience itself, or rather its own bhāva? Verse 93 appears to present the answer:
“Just as the self makes its own bhāva because of material karma, so it experiences its own bhāva because of material karma."!!
It is clear from what precedes that Kundakunda distinguishes between bhāvas that belong to the soul and are in a certain way identical with it, and such that are not. This is confirmed by verse 94, which states that error and bhāvas such as anger are of two kinds: they are either the soul (jīva) or not the soul (ajīva).'? It follows from verse 95 that the difference lies in what is called upayoga, which is often translated application of consciousness." Ignorance, intemperance and error are jīva, on condition that they are upayoga.!Indeed, they are modifications of upayoga connected with confusion; these modifications fall into three main categories: error, ignorance and
'Samayasāra 88/3.14: ... kattā ādā saeņa bhāveņa / puggalakammakadāņam na du kattā savvabhāvānam // (Sanskrit: ... kartā ātmā svakena bhävena/ pudgalakarmakstānām na tu sarvabhāvānām //). 10 Samayasāra 89/3.15: nicchayanayassa evam ādā appānam eva hi karedi /vedayadi puno tam ceva jāna attā du attānam // (Sanskrit: niscayanayasyaivam ātmātmānam eva hi karoti / vedayate punas tam caiva jānīhi ātmā tv ātmānam //). Il Samayasära 93: poggalakammanimittam jaha ādā kunadi appano bhāvam poggalakammanimittam taha vedadi appano bhāvam ll (Sanskrit: pudgalakarmanimittam yathātmā karoti ātmanah bhāvam / pudgalakarmanimittam tathā vedayati ātmano bhāvam //). 12 Samayasära 94/3.19: micchattam puna duviham jīvam ajīvam taheva annānam / aviradi yogo moho kodhādīyā ime bhāvā // (Sanskrit: mithyātvam punar dvividham jīvo 'jīvas tathaivājñānam / aviratir yogo mohaḥ krodhädyā ime bhāvāḥ //). 13 On this term, see Johnson, 1995: 97 ff.; Soni, 2007. 14 Samayasära 95/3.20: poggalakammam miccham jogo aviradi annāņam ajjīvam / uvaogo annānam aviradi micchatta jīvo du // (Sanskrit: pudgalakarma mithyātvam yogo 'viratir ajñānam ajīvaḥ / upayogo jñānam aviratir mithyātvam ca jīvas tu //).