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Kundakunda: The Pravacanasāra 127 the Kasāyaprābhrta, the only works designated canonical by the Digambaras. There, a kind of composite view of the soul is given which includes the characteristic of its being the size of its body; and when the niscaya view is raised it simply designates the soul as that which has cetana:
It (the soul) is (1) jiva (that which lives); (2) possessed of upayoga ...; (3) amūrta (immaterial); (4) kartā (the doer of all actions); (5) sva-deha-parimāņa (of the size of its body, which it completely fills); (6) bhoktā (enjoyer of the fruits of actions); (7) samsāra-stha (located in the cycle of death and rebirth); (8) siddha (in its perfect condition a siddha); (9) ürdhvagati (of an upward tendency). That which in the three times has four prāņas, viz. senses, power, vitality, and respiration, is conventionally soul; but from the essential point of view that which has consciousness is soul.?
The term 'niscaya' is used here merely to designate the focused or narrow view of the essential characteristic of the soul; and unlike the niscaya view given at Pravacanasāra 2.80, it does not contradict the vyavahāra, or conventional Jaina view. That the niścaya-naya of the Pravacanasāra is apparently irreconcilable to the conventional naya does not, of course, disqualify either according to Jaina 'logic'; however, I shall have more to say about this when I discuss the possible reasons for the development of the naya doctrine and Kundakunda's unconventional, not to say 'heretical' reading of it, below.
7 jīvo uvaogamao amutti kattā sadehaparimāņo
bhottā samsārattho siddho so vissasoddhagai || 2 || tikkāle cadu pāņā imdiyabalamāu āņapāņo ya|
vavahārā so jivo nicchayanayado du cedanā jassa || 3 || Nemicandra's Dravya-samgraha, quoted by J.L. Jaini 1940, p.83; his translation with alterations.
I am unable to translate vissasa, but it is probably connected with (Sanskrit) visvañc, 'going in all directions'. That is to say, the soul, depending upon its karmic condition, is capable of going in any direction on the death of the body, although its inherent tendency is upward. It may be that vissasa is a corrupt reading.
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