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partly permanent and partly iransient, is an object of speech and hence is gross. On the other hand, arthaparyāya is instantaneous and subtle, The etymological meaning of vyanjana is manifestation. The mode on which our purposive activity depends is vyanjana paryāya. This vyañjana paryaya is twofold, viz. svabhāvavyañjana paryāya and vibhāvavyañjanaparyaya. Each of the two again is of two kinds, viz. svabhāvadravyavyavyañjana paryāya and svabhāvagunavyañjana paryāya; vibhāvadravyavyañjana paryāya and vibhāvagunavyanjanaparyāya. (21)
A thing is the material cause of its own States: A thing is the material cause (upādāna-kärana) of its own states. It is so because between them only there obtains a relation of the pervader and the pervaded. A potter is not the material cause of a pot. The material cause of pot is clay. The potter is simply the auxiliary cause (nimitla-kārana) of pot. But he is the material cause of his own states, viz. knowledge of pot, will to produce it etc. Similarly, soul is the material cause of its own states, pure and impure. But it is never the material cause of the material karmas. Of course, it can be the auxiliary cause of the material karinas. So, the accumulated material karmas become the auxiliary cause of the impure states of soul, viz. attachment, aversion, etc. And these impure states of soul, in turn, become auxiliary causes of the inflow of fresh material karmic particles. (22)
Divisions of consciousness : Consciousness (upayaga) is twofold, viz. pure and impure. Pure consciousness means that consciousness which is free from attachment, aversion, delusion (moha) etc. And impure consciousness means that consciousness which is affected with attachment, etc. It is this impure consciousness that is the cause of soul's bondage with material karmas. This impure consciousness is considered to be threefold according as it is tinged with attachment (rāga), aversion (dveşa) and delusion (moha). Aversion and delusion are always of the nature of inauspicious cousciousness only, whereas attachment is of the nature of either auspicious or inauspicious consciousness. Attachment of the form of devotion towards Arhat, etc. is of the nature of auspricious consciousness, On the other hand, attachment towards worldy objects is of the nature of inauspicious consciousness. These impure states-auspicious or inauspicious-destroy purity of consciousness, colour it with their own nature and ultimately lead to soul's bondage with material karmas. Thus the internal impure states (bhāvāsrava) act as an auxiliary cause to bring about the influx of karmic matter (drauekurmāstava). Hence by stopping the rise of these impure states, viz. attachment, aversion etc. one can stop the influx of karmic matter. (23)
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