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Kundakunda: The Pravacanasāra 153 Sarvārthasiddhi, it designates something more affective than cognitive in character, contrasting with its employment in Kundakunda as something essentially cognitive.
The consequence of viewing kasāya as the instrumental cause in bondage is that the mechanism of liberation in the Tattvārtha Sūtra is directed towards the individual ridding himself of such passions, and thus both stopping the influx of, as well as shedding, the karmas which are caused to be bound by passions. Tapas (austerity) 'effects both (stoppage and dissociation) and ... is the chief cause of stoppage of influx'. 67
Tapas is divided into 'external' and 'internal' austerities (see Tattvārtha Sūtra 9:19-20). Both categories are predominantly physical in character, although meditation (dhyāna) is included as the last of the internal austerities. Such meditation, however, is defined at Tattvārtha Sūtra 9:27 as 'concentration of thought on one particular object'. 68 It is not designed to engender gnosis or realisation of the true nature of self - in contrast to what we find in Kundakunda, where it is effectively moha, and not kaṣāya as such, which is seen as the root cause of bondage (see above). • In the Tattvārtha Sūtra, therefore, the instrumental causes of bondage are basically twofold (or, as subdivided, fourfold): rāga and dveşa (māyā and lobha, krodha and māna). In the Pravacanasāra, however, rāga is used - perhaps in a more general sense - to denote 'passion' or 'attachment', and is usually part of a threefold division of the causes of bondage, completed by dveşa and moha. Rāga and dveșa are self-evidently a pair, or two sides of the same emotion; the employment of one towards one 'thing' entails the employment of the other towards another thing'.
67 ubhayasādhanatva ... samvaram prati prādhānya - SS on TS 9:3, trans. S.A. Jain p. 242.
68 ekāgracintānirodha - TS 9:27 trans. S.A. Jain, p. 266.
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