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INTRODUCTION
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can be no separate existence either of substance or attributes from each other. 108 Likewise, there is “no substance that is devoid of modification, nor there is any modification without an abiding something, a substance” The trinity which comprise a substance are origin, decay and continuance.109 Misperceptions of Kanjipanthi concerning Substance and Mode
This section highlights several misperceptions of Kanjipanthi regarding substance and mode in the light of our previous discussion. Firstly, Kanji Svami's assertion that paryaya (modifications) and dravya (substance) are distint existent realities or two separate ontological entities. (bhinna sattayen)" is mistaken. It is, in fact, a gross deviation from Kundakunda's teachings and all other Jain texts, including the Tattvartha Sutra. In making such an argumert, the motive of Kanji Svami is apparently two-fold. On the one hand, he seems to want to pave the way for the self being declared aparinami (without modification). Secondly, he aims to emphasize that psychic dispositions (ragadi bhava) like attachment are not vibhava (distorted, deluded psychic dispositions of self), but para bhava, i.e. psychic states pertaining to or concerning other substance or entity and as such it is not the responsibility of self to make efforts to purify the impurities of attachment, etc.
Accordingly, the self or soul is said to be aparinami (changeless). It is said to be “separate from its modification (paryaya)” from nishchaya naya. Kanji Svami, thus, declares that “the absence or negation of paryaya in the substance, in which there is no paryaya."111 Kanji Svami further declares: “I am changeless (aparinami) in all three times (trikali) even in the present time.”l12
The second misperception of Kanji Svami is that he asserts: "It is not that I have the capacity or the potentiality of becoming perfect supreme soul (purna paramatma), but that I am perfect supreme soul (purna paramatma) at present - think as that."113 “My soul (atma),” he goes on to state “is eternally pure consciousness and bliss (nitya shuddha chit-ananda).” This implies that the self, which is said to be already paramatma or “pure consciousness”, need not make efforts or adopt moral and spiritual means (sadhan) to purify the soul, thereby making it perfect.
Such deviations, innovations or misperceptions, harboured by Kanjipanthi (a group of Digambara Jains, which are followers of Kanji