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154 Harmless Souls And as we have seen,69 when rāga is associated specifically with parigraha, and dveşa with ārambha, then the former leads to or causes the latter. In the Pravacanasāra and Tattvadipikā, moha, the newly introduced third element, is seen as being the root-cause of the other two. 70
Why does Kundakunda add moha to the standard twofold kaşāya doctrine? There are probably two related reasons: his dematerialisation of the cause of bondage (karman) (outlined above), and the influence of the standard Buddhist triad of karmically unwholesome roots (mūla), viz. greed (lobha = rāga = tanhā), hate (dosa), and delusion (moha). It hardly needs pointing out that in a system where the jiva 'really' has no connection with matter, and where karmic bondage is seen as being essentially cognitive in nature, delusion or its synonym, 'ignorance', is likely to be suggested as the root cause of that bondage. In other words, even without the Buddhist model, some such grouping of rāga and dveșa with moha was likely to have suggested itself to Kundakunda, given his stress on the total separation of soul and matter and his movement towards an immaterial karman. Moha thus has a similar role in Kundakunda's teaching to avidyā in Śankara's Advaita Vedānta and avijjā / moha in the Pāli Canon.
In the Pravacanasāra, therefore, we are presented with what appears to be a less complex formulation than that given in the Tattvārtha Sūtra: moha is added to rāga and dveşa and the three together constitute or give rise to aśuddhopayoga, and are thus responsible for bondage. However, Kundakunda's formula is clearly a refinement of the classical position in terms of his upayoga doctrine, and should not be supposed to predate it. His position appears to be less complex because the prolix categorisations of the
69 See above, Part I passim.
70 See above, pp. 141-142. As in the TS it is simply mohaniyakarman which is the generating cause of rāga and dveșa.
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