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THE ESSENCE OF JAINA SCRIPTURES
Moreover, only from the perspective of vyavahara naya, but not from the transcendental perspective (paramartha) that the attributes of affective, cognitive and volition or conduct (darshan, jnana and charitra) can be predicated to consciousness, i.e. the conscious self, which is in reality the indivisible unity of these attributes (SS 7 and SS 7 AC), which cannot be separated from one another. Similarly, in spite of the distinction between the three roles of infatuation (moha), viz. moha, raga and dvesh, i.e. the two divisions of perception-deluding and conduct-deluding, they are, in fact an integrated whole and an indivisible unity; they are differentiated from or spoken of as distinct oniy from external, other-referential vyavahara naya, not from the transcendental perspective of paramartha.
Distorted Views of Kanjipanthi on Compassion Proceeding from their perverted logic and one-sided thinking, similar to their views on punya and shubha, the Kanjipanthi, including Kanji Svami himself, have several misperceptions in regard to compassion:
1. That animals and people are miserable only due to their deluded view (mithyatva) regarding the nature of the self is wrong because people experience suffering due to the coming into operation, rise, or fruition of painful (asata) vedaniya (feeling producing) karman, i.e. sinful deeds. This can be rectified by the fruition of pleasure-causing (sata) category of vedaniya karman (TS 6.12), i.e. meritorious activities (punya) or good psychic dispositions (shubha bhava).
2. To argue that the cause of kindness (karuna) is always with reference to the other being is incorrect because the other person/ living being merely acts as an auxiliary factor (nimitta), not the direct cause the feeling of compassion is the inherent nature of jiva (self)).
3. That kindness is prashasta raga (commendable attachment) which only causes karmic bondage and has no role or contribution in the attainment of liberation, has already been refuted in the above discussion on shubha or punya. Karuna, like punya, has a dual role: it results in a small stain, yet it is a means, even if indirect, leading gradually to liberation (PS 254 AC).
4. The argument that kindness is the result of either feeling of attachment or sense of mineness (mamatva) towards other living being or the thought of killing or protecting the other, imbued with a sense
