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Āptamīmāmsā
never be bound; it is the Prakṛti that is bound and liberated. The question can be raised, if there is no bondage why talk of liberation; and if there is no real connection between Puruşa and Prakṛti, how the false conception of such connection can rise? It is these points such as Prakṛti does everything and Puruşa is neutral without doing anything, that are attacked. The Jaina position is that the soul or spirit is the agent of various bhāva or psychic states whereby there is the influx of karmas leading to further bondage; when the karmas are destroyed, with their causes rooted out and the existing stock evaporated, the soul attains its natural purity constituted of eternal bliss and omniscience.1
1. See Upadhye A.N. (1935), "Śrī Kundakundācārya's Pravacanasara A Pro-canonical Text of the Jainas", Introduction, p. XLVIII.
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