Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 173

INTRODUCTION
147
(jiva) is the karta of a deluded view (moha), attachment, aversion and passions, etc. psychic bondage (bhava bandha). On the other hand, from the vyavahara point of view, the self is said to be the karta of dravya (material or pudgala) karmic bondage (PS 188-189).
In this context, Amrtachandra states that since the self is the causal agent (karta) of its own states-of-evolution of psychic dispositions like attachment, he is both the appropriator and the renouncer thereof from the perspective of nishchaya naya (PS AC 189). He, thus, emphasizes the internal aspects of the purity of the self. In other words, the self is the agent of impure mental states as well as the agent of transforming or purifying such impure mental states into pure psychic dispositions, because it is attachment that binds karma (PS 179 and SS 150).
In this way, nishchaya naya is said to describe or emphasize the internal self-referential purity aspect. However, vyavahara naya (PS 189 AC) stresses that "the evolution of matter is the self's karman”. In other words, the karmic matter belongs to the soul or are deeds done by the soul, and that “the self is the agent (karta] of the evolution of matter and appropriator and renouncer thereof”. The preceding sentences describe the impure state of the empirical self. In other words, from vyavahara naya, the self is viewed as the agent of material (pudgala) karma and their modifications. Amrtachandra further observes that “both these viewpoints are correct, since substance is conceived in both forms, as pure and as impure”. However, in this case nishchaya naya is considered to be the most conclusive (sadhaktam) because by emphasizing the internal purity aspect of the thing, the internal self-referencial viewpoint of nishchaya naya is regarded as the most effective way of achieving the objective of purifying the self (PS 189 AC).
In all his works, Kundakunda lays greater emphasis on or assigns higher priority or importance to internal aspects, though external aspects are not lost sight of. The intrinsic cause (svanimitta), Amrtachandra points out, is considered the primary factor in the transformation of a person, while the other external factors act as subsidiary or auxiliary cause (para nimitta), which must also be present.131 In Pravachanasara also, Amrtachandra states that of the two kinds of negligence in self-restraint, viz. external and internal (PS 211-212 AC), the internal one is the more serious one (baliyan), and