________________ 108 Concept of Paryaya in Jain Philosophy erroneous identification with the alien nature develops impure dispositions, and thereby it is called their agent22. Just as from gold only golden things can be produced, and from iron only iron things, so the enlightened self produces impure modifications (svabhava paryayas) and the ignorant self produces impure ones (vibhava paryayas)23. When the ignorant self becomes enlightened, it starts generating pure modifications without any incongruity. Thus the self is simply the doer of its own states and not the doer of anything else whatsoever. The empirical self is the author of impure psychical dispositions. But if we advance a step further and reflect transcendentally, we arrive at the inevitable conclusion that the pure self cannot be the author of these impure psychical dispositions because they are foreign to its nature. Thus the transcendental self is the doer of transcendental bhavas. Besides, it is also their enjoyer24. It has been said that consciousness is the essential characteristic of the self. It manifests itself in psychical dispositions which follow from consciousness as the conclusion from premises. The psychical dispositions are of three kinds, namely, subha (auspicious), asubha (inauspicious) and suddha (pure)25. The self is said to possess auspicious psychical dispositions when it is absorbed in the performance of meritorious deeds of moral nature26. Besides, when the self entangles itself in de-meritorious actions of violence, sensual pleasure, and the like, it is said to possess inauspicious psychical disposition27. Both these auspicious and inauspicious psychical dispositions continue to captivate the self in the never-ending tensions of misery. Kundakunda, therefore, makes an explicit pronouncement that so long as the self is mated with these two types of psychical dispositions, it will be un-fruitfully dissipating its energies in pursuit of vain mirages. But as soon as the self parts company with these auspicious and inauspicious psychical dispositions it joins hands with suddha (Pure) psychical dispositions28. In other words, the experience of suddha (Pure) psychical disposition automatically obliges the asuddha psychical dispositions (subha and asubha) to disappear. The inauspicious psychical dispositions should by all means be disapprobated, in as much as they will bring about thousands of heartrending tensions. The pure consciousness which relinquishes the impure psychical dispositions associated with the empirical consciousness realises omniscience and such happiness as is transcendental, born of the
