Kundakunda Acharya and Jain Philosophy

SR No.: 007643
Original Sutra Author: N/A
Author: Jayantilal Jain
Publisher: Research Foundation for Jainology Chennai
Publication Year: 1997
Total Pages: 66
Language: English
Classification: Book_English
File Size: 3 MB

Page 61

37. Continuous presence of current form (Bhava-Bhaya) : Whatever be the current
form of the pure soul, it will always be continuously present in future. Although the same form (state of the soul) will not be there in future, it will be a different one but
will be of the same type. 38. Continuous absence of absent form (Abhav - abhava) - Impure bhavas or
perversions are absent in the current form of the pure-self. These will be absent in
future as well. 39. Existing state (Bhava): The pure -self changes as per the existing-state of a pure
soul. This state is not caused by six-fold classification of causal factors or cases. It is devoid of good or bad deeds in the worldly sense. In an impure state, six-fold
causal factors are explained through the influence of other substances. 40. Task Kriya) : The pure-self has its own six-fold causal factors which cause pure
forms of existence. The pure-self changes of its own in accomplishing the task of
having the purest forms. 41. Deed (Karma): As said earlier, the deed of accomplishing the purest form is
caused of its own and not cases/causal factors of other substances 42. Doer (Karta) : The doer is also the pure-self who acts of its own and accomplishes
the task of attaining Moksha. 43. Instrument Karan) : The present pure bhava of Siddha's state itself is used as
instrument to become Siddha oneseit. The pure-self regards oneself as Siddha
and uses this vision as an instrument to achieve Moksha. 44. Dative Natura Sampradan): The pure-self bestows itself the form of pure
manifestations through absorption in itself. Self itself becomes worny and
receives them. 45. Ablative Nature (Apadan) : Appearance and disappearance of different forms do
not result in annihilation of the self and retains its true and permanent character. 46. Locative Nature (Adhikaran) : The self changes of its own on its locational basis.
The moment the pure-self looks at itself, this itself becomes the basis for future
pure.forms of the soul. 47. Possessive (Sambandh): The pure-self possesses itself; it owns itself; it owns its
own nature, properties and forms