________________
146
THE ESSENCE OF JAINA SCRIPTURES
which Thomas Nagel has been seeking, viz. that it should preserve the mental-physical distinction, which must be “essentially biological, not functional or computational”, and “necessarily both subjectively mental from the inside and objectively physical from the outside - just as we are”. 129
Internal and External Aspects The strand of duality of internal and external, psychic and physical or subjective and objective aspects of the self runs throughout the Jaina system, including Jaina psychology and spiritualism. For instance, the jiva is both incorporeal and corporeal and has both internal and external pranas. Similarly, the senses, mind, karma, etc. have both physical as well as psychic aspects in the living organism. It is in the very nature of things (dravyagatah svabhavah) that the accomplishment of any task or deed requires or depends on coordination of both internal and external causes (the intrinsic cause is regarded as primary and substantive cause, while the extrinsic cause is considered as secondary, supportive factor or auxiliary cause). 150
In Pravachanasara, it is stated that it is only when the self evolves into attachment (desire) is it bound by fresh (new) material karma. However, when it is free from attachment, the self is not bound since it is released (muchyate) by any fresh (new) material karma as well as by the old accumulated material karma (PS 179). Thus, psychic disposition of attachment is the most effective (cause) of material bondage. This is a decisive (nishchayatah) summary of the bondage of living beings, i.e. bondage from an internal, self-referential point of view (nishchaya naya) (nishchayena bandha) (PS 179 and PS 179 AC). Subsequently, it is stated that when the self is tainted by a deluded view, desire or attachment and aversion it is sullied by karma dust, which is described as bondage (PS 188).
In his introductory remark to the next verse (PS 189, and SS 5860), Anirtachandra states that Kundakunda elaborates on the absence of opposition, conflict or contradiction between nishchaya naya and external other-referential point of view (vyavahara naya) (atha nishchaya uyavahara avirodha darshayatı) as follows: “This is the summary account of the bondage of souls, preached by worthy Lord (Arhats) from nishchaya naya, from vyavaharu naya it is expressed otherwise” (PS 189 AC). In other words, from the nishchaya point of view, the self
