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138 Harmless Souls destroy it. It might be objected here that karman, although not an initiating cause, is still an essential component in the mechanism or chain of bondage according to the niścaya view. To see whether this is really the case, we must make a closer examination of the relevant gāthās in the Pravacanasāra.
As we know, the niscaya view is that when the soul is attached or impassioned (ratta) it binds karman, and that when it is free from rāga it is free from karmas (Pravacanasāra 2.87). Expanding on this, the next gāthā (2.88) states that bondage comes from modification, which consists of attachment (rāga), aversion (dosa), and infatuation or delusion (moha).30 Delusion and aversion are inauspicious, attachment is either auspicious or inauspicious (depending upon whether it takes the form of purification (viśuddhi) or defilement (samkleśa) [Tattvadīpikā]). Pravacanạsāra 2.89 continues:
It is said among ignorant people (annesu) that the śubha modification is merit (punya), the aśubha is demerit (pāpa). The modification that does not result in anything else is, according to the Jain religion, the cause of the destruction of duḥkha.
In other words, while aśuddhopayoga is the cause of punya and pāpa, the cultivation of suddhopayoga leads to liberation.31
Next (at 2.90), it is affirmed that the jīva is essentially different from its embodiments in the six classes of living beings, whether immobile (sthāvara) or mobile (trasa). For as the Tattvadipikā puts it, among these six classes of embodied jīvas, there are other substances (viz. pudgala, etc.), whereas the ātman is its own substance.32
30 Cf. Pravac. 1.84.
31 Compare this with 2:64 (quoted above), which is probably the gāthā which 2:89 refers back to, where it is clearly stated that it is upayoga which accumulates karmic residue (merit and demerit).
32 atra sadjivanikāyātmanah paradravyam eka evātmā sva
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