Adhyatmabindu

Author(s): Mitranandvijay, Nagin J Shah
Publisher: L D Indology Ahmedabad

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divisions, viz. dravyastika and yary@yastika. According to the Jainas both. the drayya (substance) and the paryaya (modes) constitude the nature of a thing. Dravyastika-naya concentrates primarily on the substance-aspect of a thing whereas paryāyāstika-naya concentrates primarily on the mode-aspect of it. Suddhanilcayanaya and Akuddhamikcayanaya are the cases of drasyastikanaya. The dravyastikanaya is threefold, viz. nalgamanaya, sakgraha-naya and vyavaharanaya, whereas paryayarthikanaya is fourfold, viz, jusūtranaya, kabdanaya, samabhirūḍhanaya and evambhütanaya.
Pramana, niksepa and naya - all the three operate in the lower sphere. It is so because they are conceptual in nature and hence they cannot grasp the pure thing, the thing in-itself. They simply help us who belong to this lower sphere of conceptualisation and thought, to discriminate between soul and non-soul. But they are useless for those who have attained the higher sphere of pure experience or trance which is eternal and blissful. The higher sphere or state is that where all impurities are completely wiped off, where one becomes unruffled, placid and peaceful and where shines the blissful nature of soul. Again, this sphere is beyond the Path. The Yogins who belong to this sphere have no use of pramana,1 nikşepa and naya. The instruments are sought for in order to achieve the goal. So, when the goal is attained, the instruments become useless. The scaffolding is necessary for building a house. But when it is already built, the scaffolding must be removed from the house. It is noteworthy that the author applies to this problem of the status of pramana etc. the Buddhist theory of experience and thought. He has also made use of yoga conception of savikalpaka and sirvikalpaka samadhi. (13)
States of karmas: There are many states of karmas. But out of them the main states are as follows: bandha, udaya, udirana and satta. Bandha is a state in which new karmas are accumulated by soul due to the rise of passions. Udaya is a state in which the bound karmas operate and as a a result of it soul experiences their proper fruits. Udirana is a state in which the bound karmas operate before their destined time. Satta is a state in which the bound karmas simply exist in the units of soul, without any operation on their part, Bondage (bandha) is of four kinds, viz. prakrtibandha (bondage which determines the nature of karmas), sthiti-bandha (bondage which determines the duration of karmas), anubhāga-bandha (bondage which determines the intensity of the fruits yielded by karmas) and pradeka-bandha (bondage which determines the quantity of karmas). Though the karmas assuming these different states cause impure modifications like attachment, aversion, etc. in soul, they are quite different in nature from soul. (14)
1. Here the author seems to have forgotten that Jainas consider omniscience to be the highest pramaņa which is present in the state of final liberation.