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Kundakunda: The Pravacanasāra 135 states of upayoga, characterised by rāga, dvesa and moha, and these alone cause karman to bind the jīva.22 (What is meant by 'karman' in this case will be discussed below.)
The content of these two views can be combined or reconciled in a circular model, in function not unlike the pațicca-samuppāda of the Buddhists. That is to say, karman causes transformation of consciousness, causing (new) karman to be bound, causing (further) transformation of consciousness, causing (new) karman to be bound, etc. The vyavahāra and the niscaya views both turn this circle into a chain. The difference between them is that, from the vyavahāra perspective, karmapudgala is the initiate cause of bondage (although strictly speaking dravyakarman is beginningless, corresponding to the standard Jaina view of the predicament of the jīva in samsāra, that it has always been bound), while, from the niscaya perspective, it is upayoga which is the initiate cause.23
The vyavahāra view is spelt out at Pravacanasāra 2.29:
The soul, tainted by karman, attains to a modification which is connected with karman; thus karman adheres; therefore karman is a modification (of the soul).24
The Tattvadīpikā on this gāthā explains that the modification (pariņāma) of the ātman is the cause of material karman adhering (dravyakarmaśleşahetuḥ), and the cause of this pariņāma is itself dravyakarman. This is not, however, the 'fault' (doşa) of 'mutual dependence' (itaretarāśraya) because the ātman, which is bound by beginningless dravyakarman, employs as its cause the prior dravyakarman.25 And because new and old material
22 See Pravac. 2:87.
23 The precise meaning of karman in the niscaya chain will be discussed below.
24 Upadhye adds, 'developed by passions etc.'. 25 anādiprasiddhadravyakarmābhisambaddhasyātmanah
prāktanadravyakarmanas tatra hetutvenopādānāt - TD on
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