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Kundakunda: The Pravacanasāra
133
that, although the self, because it lacks touch due to its absence of rūpa, has no union with karmapudgala, the vyavahāra view of bondage by karmapudgala is 'proved' (sādhaka) by the union with states of rāga, dveșa, etc., 'based upon a manifestation of consciousness conditioned by karmapudgala existing in the state of being immmersed in the same space [as that occupied by the self]'.19 In other words, karmapudgala, occupying the same pradeśas as the jīva, brings about (subha or aśubha) upayoga (rāga, dveṣa and moha), which is instrumental in bondage. Thus, according to the vyavahāra view, it is still material karman, or dravyabandha, which 'causes' bhāvabandha (particular manifestations of consciousness); so it is karmapudgala which is ultimately responsible for bondage. The niscaya view here, on the other hand, is that it is bhāvabandha (upayoga, etc.) which is the cause of dravyabandha and thus the initiating cause of bondage. That is to say, it is the self-transformation of the jiva into states of upayoga characterised by rāga, etc., which 'sets off the transformation of karmapudgala and brings about bondage. (I shall have more to say about this below.) This niscaya view is given in the Tattvadīpikā at 2.86, and again in the introduction by Amṛtacandra to the next gāthā (2.87).20 The actual text (Pravacanasāra 2.87) is less technical but quite clear:
The impassioned self binds karman, the self free from passion is freed from karman: this is the summary statement of the bondage of souls know this in reality.
The Tattvadīpikā comments that the jīva free from rāga
19 ātmano nirūpatvena sparśaśūnyatvān na karmapudgalaiḥ sahāsti sambandaḥ, ekāvagāhabhāvāvasthitakarmapudgala
karmapudgala
nimittopayogādhirūḍharāgadveṣādibhāvasambandhaḥ bandhavyavahārasādhakas tv asty eva - TD on Pravac. 2:82.
20 dravyabandhasya bhāvabandho hetuḥ - TD on 2.86. atha dravyabandhahetutvena rāgapariṇāmamātrasya bhāvabandhasya niscayabandhatvam sādhayati - TD intro. to 2.87.
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