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INTRODUCTION
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concept of arpita anarpita (TS 5.32) whereby a certain aspect/ characteristic is said to occupy a position of prominence or considered primary (mukhya) because of some use, need, relevance or purpose, while the other aspect is considered secondary (gauna) (there being no contradiction between them). This is also evident from the Amrtachandra's example of a milkmaid engaged in churning buttermilk wherein one side of the string is brought in the foreground of attention/focus, while the other aspect/side recedes into the background (PSU 225).
The accomplishment of any task (including liberation), Samantabhadra observes, requires or depends on coordination of both internal and external causes (the internal cause is regarded as primary or substantive cause, while the external cause is considered as secondary, supportive, auxiliary cause or its co-adjunct] is said to be in the very nature of things (dravyagatah svabhavah), (Samantabhadra, Svayambhu Stotra, verses 59-60).
Material Karman and Psychic States Panchastikayasara verse 134 explains how the empirical self (jiva) by its nature is in itself spiritual and incorporeal (amurta) appears corporeal (murta) because of material or physical karman coming into contact with the possibility of appropriate and mutual interpenetration in the transmigratory (samsaric) state. In the process, the self experiences fresh accretion of karmas and the consequent bondage (PKS 134). The beginningless material karman acts as the supportive or auxiliary factor (nimitta) in attachment, anger, etc. psychic states of jiva. These psychic states, in turn, function as the supportive or auxiliary factor (nimitta) of (knowledge-obscuring, etc.) material karmas. Thus, the two are mutually related as cause and effect, one to the other (PKS 134 AC).
Without the corresponding changes in the material karmas, the four psychic states of coming into operation or rise (audayika), subsidential, destructive, or partly destructive and partly subsidential, cannot happen in the consciousness of jiva. These psychic states or dispositions (bhavas) may, therefore, be said to be the effects of physical or material karman (karmakrta) (PKS 58). They should be considered and accepted as such (anumantavyah) (PKS 58 AC).
These four psychic states, Amrtachandra points out, are, in fact,
